<hi type="bold">3. Let nothing be done--</hi>The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (<reference osisRef="Phil.2.2">Php 2:2</reference>), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on <reference osisRef="Phil.1.16">Php 1:16</reference>). It is the thought which characterizes the action as good or bad before God.

<hi type="bold">lowliness of mind--</hi>The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (<reference osisRef="Eph.4.2">Ep 4:2</reference>; <reference osisRef="Col.3.12">Col 3:12</reference>) [Neander].

<hi type="bold">let each esteem--</hi>Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."

3. Let nothing be done-- The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Php 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Php 1:16). It is the thought which characterizes the action as good or bad before God. lowliness of mind-- The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Ep 4:2; Col 3:12) [Neander]. let each esteem-- Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."


4. The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare <reference osisRef="Phil.2.21">Php 2:21</reference>; also Paul's own example (<reference osisRef="Phil.1.24">Php 1:24</reference>).

4. The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare Php 2:21; also Paul's own example (Php 1:24).


5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on <reference osisRef="Phil.2.4">Php 2:4</reference>, and <reference osisRef="Phil.1.24">Php 1:24</reference>) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (<reference osisRef="Phil.2.8">Php 2:8</reference>), first in taking on Him our nature, secondly, in humbling Himself further in that nature (<reference osisRef="Rom.15.3">Ro 15:3</reference>).

5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Php 2:4, and Php 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (Php 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Ro 15:3).


6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (<reference osisRef="Phil.2.7">Php 2:7</reference>), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [Bengel], Compare <reference osisRef="John.5.37">Joh 5:37</reference>; <reference osisRef="John.17.5">17:5</reference>; <reference osisRef="Col.1.15">Col 1:15</reference>, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' <reference osisRef="2Cor.4.4">2Co 4:4</reference>, esteemed (the same Greek verb as in <reference osisRef="Phil.2.3">Php 2:3</reference>) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. Ellicott, Wahl, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, Plutarch [On the Education of Children, 120]. The same insuperable objection lies against Alford's translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (<reference osisRef="Phil.2.7">Php 2:7</reference>) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (<reference osisRef="Phil.2.4">Php 2:4</reference>), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "His being," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (<reference osisRef="Exod.24.10">Ex 24:10</reference>, <reference osisRef="Exod.24.11">11</reference>), Aaron, &c.

6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Php 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [Bengel], Compare Joh 5:37; 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2Co 4:4, esteemed (the same Greek verb as in Php 2:3) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. Ellicott, Wahl, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, Plutarch [On the Education of Children, 120]. The same insuperable objection lies against Alford's translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (Php 2:7) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (Php 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "His being," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (Ex 24:10, 11), Aaron, &c.


<hi type="bold">7. made himself of no reputation, and ... and--</hi>rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and ... and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on <reference osisRef="Heb.10.5">He 10:5</reference>; compare <reference osisRef="Exod.21.5">Ex 21:5</reference>, <reference osisRef="Exod.21.6">6</reference>, and <reference osisRef="Ps.40.6">Psa 40:6</reference>, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (<reference osisRef="Luke.2.21">Lu 2:21</reference>; <reference osisRef="Gal.4.4">Ga 4:4</reference>) and to His parents (<reference osisRef="Luke.2.51">Lu 2:51</reference>), His low state as a carpenter, and carpenter's reputed son (<reference osisRef="Matt.13.55">Mt 13:55</reference>; <reference osisRef="Mark.6.3">Mr 6:3</reference>), His betrayal for the price of a bond-servant (<reference osisRef="Exod.21.32">Ex 21:32</reference>), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (<reference osisRef="Isa.49.3">Is 49:3</reference>, <reference osisRef="Isa.49.7">7</reference>), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (<reference osisRef="Isa.46.5">Is 46:5</reference>), [Bishop Pearson]. His emptying Himself presupposes His previous plenitude of Godhead (<reference osisRef="John.1.14">Joh 1:14</reference>; <reference osisRef="Col.1.19">Col 1:19</reference>; 2:9). He remained full of this; yet He bore Himself as if He were empty.

7. made himself of no reputation, and... and-- rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and... and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on He 10:5; compare Ex 21:5, 6, and Psa 40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Lu 2:21; Ga 4:4) and to His parents (Lu 2:51), His low state as a carpenter, and carpenter's reputed son (Mt 13:55; Mr 6:3), His betrayal for the price of a bond-servant (Ex 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Is 49:3, 7), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (Is 46:5), [Bishop Pearson]. His emptying Himself presupposes His previous plenitude of Godhead (Joh 1:14; Col 1:19; 2:9). He remained full of this; yet He bore Himself as if He were empty.


<hi type="bold">8. being found in fashion as a man--</hi>being already, by His "emptying Himself," in the form of a servant, or likeness of man (<reference osisRef="Rom.8.3">Ro 8:3</reference>), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In <reference osisRef="Phil.2.7">Php 2:7</reference>, in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in <reference osisRef="Phil.2.8">Php 2:8</reference> the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" (<reference osisRef="Rom.5.19">Ro 5:19</reference>; <reference osisRef="Heb.5.8">He 5:8</reference>). Therefore "God" is said to "exalt" Him (<reference osisRef="Phil.2.9">Php 2:9</reference>), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (<reference osisRef="John.10.18">Joh 10:18</reference>).

8. being found in fashion as a man-- being already, by His "emptying Himself," in the form of a servant, or likeness of man (Ro 8:3), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In Php 2:7, in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in Php 2:8 the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" (Ro 5:19; He 5:8). Therefore "God" is said to "exalt" Him (Php 2:9), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (Joh 10:18).


<hi type="bold">9. Wherefore--</hi>as the just consequence of His self-humiliation and obedience (<reference osisRef="Ps.8.5">Psa 8:5</reference>, <reference osisRef="Ps.8.6">6</reference>; <reference osisRef="Ps.110.1">110:1</reference>, <reference osisRef="Ps.110.7">7</reference>; <reference osisRef="Matt.28.18">Mt 28:18</reference>; <reference osisRef="Luke.24.26">Lu 24:26</reference>; <reference osisRef="John.5.27">Joh 5:27</reference>; <reference osisRef="John.10.17">10:17</reference>; <reference osisRef="Rom.14.9">Ro 14:9</reference>; <reference osisRef="Eph.1.20-Eph.1.22">Ep 1:20-22</reference>; <reference osisRef="Heb.2.9">He 2:9</reference>). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (<reference osisRef="Phil.2.3">Php 2:3</reference>, <reference osisRef="2Cor.2.5">5</reference>; <reference osisRef="Phil.3.21">Php 3:21</reference>; <reference osisRef="1Pet.5.5">1Pe 5:5</reference>, <reference osisRef="1Pet.5.6">6</reference>). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel].

<hi type="bold">highly exalted--</hi>Greek, "super-eminently exalted" (<reference osisRef="Eph.4.10">Ep 4:10</reference>).

<hi type="bold">given him--</hi>Greek, "bestowed on Him."

<hi type="bold">a name--</hi>along with the corresponding reality, glory and majesty.

<hi type="bold">which--</hi>Translate, namely, "that which is above every name." The name "Jesus" (<reference osisRef="Phil.2.10">Php 2:10</reference>), which is even now in glory His name of honor (<reference osisRef="Acts.9.5">Ac 9:5</reference>). "Above" not only men, but angels (<reference osisRef="Eph.1.21">Ep 1:21</reference>).

9. Wherefore-- as the just consequence of His self-humiliation and obedience (Psa 8:5, 6; 110:1, 7; Mt 28:18; Lu 24:26; Joh 5:27; 10:17; Ro 14:9; Ep 1:20-22; He 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Php 2:3, 5; Php 3:21; 1Pe 5:5, 6). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel]. highly exalted-- Greek, "super-eminently exalted" (Ep 4:10). given him-- Greek, "bestowed on Him." a name-- along with the corresponding reality, glory and majesty. which-- Translate, namely, "that which is above every name." The name "Jesus" (Php 2:10), which is even now in glory His name of honor (Ac 9:5). "Above" not only men, but angels (Ep 1:21).


<hi type="bold">10. at the name--</hi>rather as Greek, "in the name."

<hi type="bold">bow--</hi>rather, "bend," in token of worship. Referring to <reference osisRef="Isa.45.23">Is 45:23</reference>; quoted also in <reference osisRef="Rom.14.11">Ro 14:11</reference>. To worship "in the name of Jesus," is to worship Jesus Himself (compare <reference osisRef="Phil.2.11">Php 2:11</reference>; <reference osisRef="Prov.18.10">Pr 18:10</reference>), or God in Christ (<reference osisRef="John.16.23">Joh 16:23</reference>; <reference osisRef="Eph.3.14">Ep 3:14</reference>). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" (<reference osisRef="Rom.10.13">Ro 10:13</reference>; <reference osisRef="1Cor.1.2">1Co 1:2</reference>); "all that call upon the name of Jesus Christ our Lord" (compare <reference osisRef="2Tim.2.22">2Ti 2:22</reference>); "call on the Lord"; <reference osisRef="Acts.7.59">Ac 7:59</reference>, "calling upon ... and saying, Lord Jesus" (<reference osisRef="Acts.9.14">Ac 9:14</reference>, <reference osisRef="Acts.9.21">21</reference>; <reference osisRef="Acts.22.16">22:16</reference>).

<hi type="bold">of things in heaven--</hi>angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (<reference osisRef="Eph.1.21">Ep 1:21</reference>; <reference osisRef="Heb.1.6">He 1:6</reference>; <reference osisRef="1Pet.3.22">1Pe 3:22</reference>).

<hi type="bold">in earth--</hi>men; among whom He tabernacled for a time.

<hi type="bold">under the earth--</hi>the dead; among whom He was numbered once (<reference osisRef="Rom.14.9">Ro 14:9</reference>, <reference osisRef="Rom.14.11">11</reference>; <reference osisRef="Eph.4.9">Ep 4:9</reference>, <reference osisRef="Eph.4.10">10</reference>; <reference osisRef="Rev.5.13">Re 5:13</reference>). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (<reference osisRef="Mark.3.11">Mr 3:11</reference>; <reference osisRef="Luke.8.31">Lu 8:31</reference>; <reference osisRef="Jas.2.19">Jas 2:19</reference>, see on <reference osisRef="Phil.2.11">Php 2:11</reference>).

10. at the name-- rather as Greek, "in the name." bow-- rather, "bend," in token of worship. Referring to Is 45:23; quoted also in Ro 14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare Php 2:11; Pr 18:10), or God in Christ (Joh 16:23; Ep 3:14). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" (Ro 10:13; 1Co 1:2); "all that call upon the name of Jesus Christ our Lord" (compare 2Ti 2:22); "call on the Lord"; Ac 7:59, "calling upon... and saying, Lord Jesus" (Ac 9:14, 21; 22:16). of things in heaven-- angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Ep 1:21; He 1:6; 1Pe 3:22). in earth-- men; among whom He tabernacled for a time. under the earth-- the dead; among whom He was numbered once (Ro 14:9, 11; Ep 4:9, 10; Re 5:13). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (Mr 3:11; Lu 8:31; Jas 2:19, see on Php 2:11).


<hi type="bold">11. every tongue--</hi>Compare "every knee" (<reference osisRef="Phil.2.10">Php 2:10</reference>). In every way He shall be acknowledged as Lord (no longer as "servant," <reference osisRef="Phil.2.7">Php 2:7</reference>). As none can fully do so "but by the Holy Ghost" (<reference osisRef="1Cor.12.3">1Co 12:3</reference>), the spirits of good men who are dead, must be the class directly meant, <reference osisRef="Phil.2.10">Php 2:10</reference>, "under the earth."

<hi type="bold">to the glory of God the Father--</hi>the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, 30; <reference osisRef="John.17.1">17:1</reference>, <reference osisRef="John.17.4-John.17.7">4-7</reference>; <reference osisRef="1Cor.15.24-1Cor.15.28">1Co 15:24-28</reference>).

11. every tongue-- Compare "every knee" (Php 2:10). In every way He shall be acknowledged as Lord (no longer as "servant," Php 2:7). As none can fully do so "but by the Holy Ghost" (1Co 12:3), the spirits of good men who are dead, must be the class directly meant, Php 2:10, "under the earth." to the glory of God the Father-- the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, 30; 17:1, 4-7; 1Co 15:24-28).


<hi type="bold">12. Wherefore--</hi>Seeing that we have in Christ such a specimen of glory resulting from "obedience" (<reference osisRef="Phil.2.8">Php 2:8</reference>) and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience.

<hi type="bold">as ye have ... obeyed--</hi>"even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on <reference osisRef="Phil.2.8">Php 2:8</reference>).

<hi type="bold">not as, &c.--</hi>"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [Alford].

<hi type="bold">work out--</hi>carry out to its full perfection. "Salvation" is "worked in" (<reference osisRef="Phil.2.13">Php 2:13</reference>; <reference osisRef="Eph.1.11">Ep 1:11</reference>) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (<reference osisRef="2Pet.1.5-2Pet.1.8">2Pe 1:5-8</reference>). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.

<hi type="bold">your own--</hi>The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (<reference osisRef="Phil.2.13">Php 2:13</reference>) it is God that worketh in you," &c. In this case adopt a rule different from the former (<reference osisRef="Phil.2.4">Php 2:4</reference>), but resting on the same principle of "lowliness of mind" (<reference osisRef="Phil.2.3">Php 2:3</reference>), namely, "look each on his own things," instead of "disputings" with others (<reference osisRef="Phil.2.14">Php 2:14</reference>).

<hi type="bold">salvation--</hi>which is in "Jesus" (<reference osisRef="Phil.2.10">Php 2:10</reference>), as His name (meaning God-Saviour) implies.

<hi type="bold">with fear and trembling--</hi>the very feeling enjoined on "servants," as to what ought to accompany their "obedience" (<reference osisRef="Eph.6.5">Ep 6:5</reference>). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (<reference osisRef="1Cor.9.26">1Co 9:26</reference>, <reference osisRef="1Cor.9.27">27</reference>; <reference osisRef="Heb.4.1">He 4:1</reference>, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" (<reference osisRef="Rom.11.20">Ro 11:20</reference>). "Paul, though joyous, writes seriously" [J. J. Wolf].

12. Wherefore-- Seeing that we have in Christ such a specimen of glory resulting from "obedience" (Php 2:8) and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience. as ye have... obeyed-- "even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on Php 2:8). not as, &c.-- "not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [Alford]. work out-- carry out to its full perfection. "Salvation" is "worked in" (Php 2:13; Ep 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2Pe 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means. your own-- The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (Php 2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (Php 2:4), but resting on the same principle of "lowliness of mind" (Php 2:3), namely, "look each on his own things," instead of "disputings" with others (Php 2:14). salvation-- which is in "Jesus" (Php 2:10), as His name (meaning God-Saviour) implies. with fear and trembling-- the very feeling enjoined on "servants," as to what ought to accompany their "obedience" (Ep 6:5). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (1Co 9:26, 27; He 4:1, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" (Ro 11:20). "Paul, though joyous, writes seriously" [J. J. Wolf].


<hi type="bold">13. For--</hi>encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [St. Bernard]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (<reference osisRef="Ezek.11.19">Eze 11:19</reference>; <reference osisRef="Ezek.18.31">18:31</reference>; <reference osisRef="Ezek.36.26">36:26</reference>) [Edwards].

<hi type="bold">worketh--</hi>rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (<reference osisRef="Ps.110.3">Psa 110:3</reference>; <reference osisRef="2Cor.3.5">2Co 3:5</reference>) comes solely of God's gift to whom He will (<reference osisRef="John.6.44">Joh 6:44</reference>, <reference osisRef="John.6.65">65</reference>); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (<reference osisRef="Phil.1.6">Php 1:6</reference>; <reference osisRef="Heb.13.21">He 13:21</reference>).

<hi type="bold">of his good pleasure--</hi>rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (<reference osisRef="Eph.1.5">Ep 1:5</reference>, <reference osisRef="1Cor.1.9">9</reference>).

13. For-- encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [St. Bernard]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Eze 11:19; 18:31; 36:26) [Edwards]. worketh-- rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Psa 110:3; 2Co 3:5) comes solely of God's gift to whom He will (Joh 6:44, 65); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (Php 1:6; He 13:21). of his good pleasure-- rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (Ep 1:5, 9).


<hi type="bold">14. murmurings--</hi>secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, <reference osisRef="John.7.12">Joh 7:12</reference>, <reference osisRef="John.7.13">13</reference>; <reference osisRef="Acts.6.1">Ac 6:1</reference>; <reference osisRef="1Pet.4.9">1Pe 4:9</reference>; Jude 16).

<hi type="bold">disputings--</hi>The Greek is translated "doubting" in <reference osisRef="1Tim.2.8">1Ti 2:8</reference>. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (<reference osisRef="Phil.2.15">Php 2:15</reference>): so the Greek is translated, <reference osisRef="Mark.9.33">Mr 9:33</reference>, <reference osisRef="Mark.9.34">34</reference>. These disputings flow from "vain glory" reprobated (<reference osisRef="Phil.2.3">Php 2:3</reference>); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.

14. murmurings-- secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, Joh 7:12, 13; Ac 6:1; 1Pe 4:9; Jude 16). disputings-- The Greek is translated "doubting" in 1Ti 2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (Php 2:15): so the Greek is translated, Mr 9:33, 34. These disputings flow from "vain glory" reprobated (Php 2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.


<hi type="bold">15. blameless and harmless--</hi>without either the repute of mischief, or the inclination to do it [Alford].

<hi type="bold">sons--</hi>rather as Greek, "the children of God" (<reference osisRef="Rom.8.14-Rom.8.16">Ro 8:14-16</reference>). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (<reference osisRef="Matt.5.44">Mt 5:44</reference>, 45, 48).

<hi type="bold">without rebuke--</hi>"without (giving handle for) reproach." The whole verse tacitly refers by contrast to <reference osisRef="Deut.32.5">De 32:5</reference>, "Their spot ... not ... of His children ... a perverse and crooked generation" (compare <reference osisRef="1Pet.2.12">1Pe 2:12</reference>).

<hi type="bold">ye shine--</hi>literally, "appear" [Trench]. "Show yourselves" (compare <reference osisRef="Matt.5.14-Matt.5.16">Mt 5:14-16</reference>; <reference osisRef="Eph.5.8-Eph.5.13">Ep 5:8-13</reference>).

<hi type="bold">as lights in the world--</hi>The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, <reference osisRef="Gen.1.14">Ge 1:14</reference>, <reference osisRef="1Cor.1.16">16</reference>; compare Note,, see on <reference osisRef="Rev.21.11">Re 21:11</reference>.

15. blameless and harmless-- without either the repute of mischief, or the inclination to do it [Alford]. sons-- rather as Greek, "the children of God" (Ro 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Mt 5:44, 45, 48). without rebuke-- "without (giving handle for) reproach." The whole verse tacitly refers by contrast to De 32:5, "Their spot... not... of His children... a perverse and crooked generation" (compare 1Pe 2:12). ye shine-- literally, "appear" [Trench]. "Show yourselves" (compare Mt 5:14-16; Ep 5:8-13). as lights in the world-- The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Ge 1:14, 16; compare Note,, see on Re 21:11.


<hi type="bold">16. Holding forth--</hi>to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from <reference osisRef="Phil.2.15">Php 2:15</reference>. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (<reference osisRef="John.1.4">Joh 1:4</reference>; <reference osisRef="1John.1.1">1Jo 1:1</reference>, <reference osisRef="1Cor.1.5-1Cor.1.7">5-7</reference>). Christ is "the Light of the world" (<reference osisRef="John.8.12">Joh 8:12</reference>); believers are only "light-bearers" reflecting His light.

<hi type="bold">that I may rejoice in--</hi>literally, "with a view to (your being) a subject of rejoicing to me against the day of Christ" (<reference osisRef="Phil.4.1">Php 4:1</reference>; <reference osisRef="2Cor.1.14">2Co 1:14</reference>; <reference osisRef="1Thess.2.19">1Th 2:19</reference>).

<hi type="bold">that I have not run in vain--</hi>that it was not in vain that I labored for your spiritual good.

16. Holding forth-- to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from Php 2:15. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (Joh 1:4; 1Jo 1:1, 5-7). Christ is "the Light of the world" (Joh 8:12); believers are only "light-bearers" reflecting His light. that I may rejoice in-- literally, "with a view to (your being) a subject of rejoicing to me against the day of Christ" (Php 4:1; 2Co 1:14; 1Th 2:19). that I have not run in vain-- that it was not in vain that I labored for your spiritual good.


<hi type="bold">17. Yea, and if--</hi>rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.

<hi type="bold">I be offered--</hi>rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare <reference osisRef="Rom.15.16">Ro 15:16</reference>; <reference osisRef="2Tim.4.6">2Ti 4:6</reference>).

<hi type="bold">service--</hi>Greek, "priest's ministration"; carrying out the image of a sacrifice.

<hi type="bold">I joy--</hi>for myself (<reference osisRef="Phil.1.21">Php 1:21</reference>, <reference osisRef="1Cor.1.23">23</reference>). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Prætorian Prefect was probably the cause of this change. See Introduction.

<hi type="bold">rejoice with you all--</hi>Alford translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."

17. Yea, and if-- rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming. I be offered-- rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare Ro 15:16; 2Ti 4:6). service-- Greek, "priest's ministration"; carrying out the image of a sacrifice. I joy-- for myself (Php 1:21, 23). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Prætorian Prefect was probably the cause of this change. See Introduction. rejoice with you all-- Alford translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."


18. "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (<reference osisRef="Phil.1.21">Php 1:21</reference>).

18. "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (Php 1:21).


19. <reference osisRef="Phil.2.22">Php 2:22</reference>, "ye know the proof of him ... that ... he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (<reference osisRef="Acts.16.1-Acts.4.17">Ac 16:1-4; 17</reference>:10, 14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [Paley]. From <reference osisRef="Phil.2.19-Phil.2.30">Php 2:19-30</reference>, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (<reference osisRef="Phil.1.28-Phil.1.30">Php 1:28-30</reference>); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.

<hi type="bold">But I trust--</hi>Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"

<hi type="bold">unto you--</hi>literally, "for you," that is, to your satisfaction, not merely motion, to you.

<hi type="bold">I also--</hi>that not only you "may be of good courage" (so Greek) on hearing of me (<reference osisRef="Phil.2.23">Php 2:23</reference>), but "I also, when I know your state."

19. Php 2:22, "ye know the proof of him... that... he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Ac 16:1-4; 17:10, 14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [Paley]. From Php 2:19-30, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (Php 1:28-30); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly. But I trust-- Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)" unto you-- literally, "for you," that is, to your satisfaction, not merely motion, to you. I also-- that not only you "may be of good courage" (so Greek) on hearing of me (Php 2:23), but "I also, when I know your state."


20. His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare <reference osisRef="Deut.13.6">De 13:6</reference>, "Thy friend which is as thine own soul" (<reference osisRef="Ps.55.14">Psa 55:14</reference>). Paul's second self.

<hi type="bold">naturally--</hi>Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. 21. Translate as Greek, "They all" (namely, who are now with me, <reference osisRef="Phil.1.14">Php 1:14</reference>, <reference osisRef="1Cor.1.17">17</reference>; <reference osisRef="Phil.4.21">Php 4:21</reference>: such Demas, then with him, proved to be, <reference osisRef="Col.4.14">Col 4:14</reference>; compare <reference osisRef="2Tim.4.10">2Ti 4:10</reference>; Phm 24).

<hi type="bold">seek their own--</hi>opposed to Paul's precept (<reference osisRef="Phil.2.4">Php 2:4</reference>; <reference osisRef="1Cor.10.24">1Co 10:24</reference>, <reference osisRef="1Cor.10.33">33</reference>; <reference osisRef="1Cor.13.5">13:5</reference>). This is spoken, by comparison with Timothy; for <reference osisRef="Phil.1.16">Php 1:16</reference>, <reference osisRef="1Cor.1.17">17</reference> implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (<reference osisRef="Judg.5.17">Jud 5:17</reference>, <reference osisRef="Judg.5.23">23</reference>).

20. His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare De 13:6, "Thy friend which is as thine own soul" (Psa 55:14). Paul's second self. naturally-- Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. 21. Translate as Greek, "They all" (namely, who are now with me, Php 1:14, 17; Php 4:21: such Demas, then with him, proved to be, Col 4:14; compare 2Ti 4:10; Phm 24). seek their own-- opposed to Paul's precept (Php 2:4; 1Co 10:24, 33; 13:5). This is spoken, by comparison with Timothy; for Php 1:16, 17 implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (Jud 5:17, 23).


22. Rare praise (<reference osisRef="Neh.7.2">Ne 7:2</reference>).

<hi type="bold">as a son with the father--</hi>Translate, "as a child (serveth) a father."

<hi type="bold">served with me--</hi>When we might expect the sentence to run thus. "As a child serveth a father, so he served me"; he changes it to "served with me" in modesty; as Christians are not servants TO one another," but servants of God WITH one another (compare <reference osisRef="Phil.3.17">Php 3:17</reference>).

<hi type="bold">in the gospel--</hi>Greek, "unto," or "for the Gospel."

22. Rare praise (Ne 7:2). as a son with the father-- Translate, "as a child (serveth) a father." served with me-- When we might expect the sentence to run thus. "As a child serveth a father, so he served me"; he changes it to "served with me" in modesty; as Christians are not servants TO one another," but servants of God WITH one another (compare Php 3:17). in the gospel-- Greek, "unto," or "for the Gospel."


<hi type="bold">23. so soon as I shall see--</hi>that is, so soon as I shall have known for certain.

23. so soon as I shall see-- that is, so soon as I shall have known for certain.


<hi type="bold">24. also myself--</hi>as well as Timothy.

24. also myself-- as well as Timothy.


<hi type="bold">25. I supposed--</hi>"I thought it necessary."

<hi type="bold">to send--</hi>It was properly a sending Epaphroditus back (<reference osisRef="Phil.4.18">Php 4:18</reference>). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare <reference osisRef="Phil.2.30">Php 2:30</reference>).

<hi type="bold">fellow soldier--</hi>in the "good fight" of faith (<reference osisRef="Phil.1.27">Php 1:27</reference>, <reference osisRef="1Cor.1.30">30</reference>; <reference osisRef="2Tim.2.3">2Ti 2:3</reference>; <reference osisRef="2Cor.4.7">4:7</reference>).

<hi type="bold">your messenger--</hi>literally, "apostle." The "apostles" or "messengers of the churches" (<reference osisRef="Rom.16.7">Ro 16:7</reference>; <reference osisRef="2Cor.8.23">2Co 8:23</reference>), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul.

<hi type="bold">ministered to my wants--</hi>by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.

25. I supposed-- "I thought it necessary." to send-- It was properly a sending Epaphroditus back (Php 4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare Php 2:30). fellow soldier-- in the "good fight" of faith (Php 1:27, 30; 2Ti 2:3; 4:7). your messenger-- literally, "apostle." The "apostles" or "messengers of the churches" (Ro 16:7; 2Co 8:23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul. ministered to my wants-- by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.


<hi type="bold">26. For--</hi>reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."

<hi type="bold">full of heaviness--</hi>The Greek expresses the being worn out and overpowered with heavy grief.

<hi type="bold">because that ye had heard that he had been sick--</hi>rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.

26. For-- reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all." full of heaviness-- The Greek expresses the being worn out and overpowered with heavy grief. because that ye had heard that he had been sick-- rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.


27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.

<hi type="bold">lest I should have sorrow upon sorrow--</hi>namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.

27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. lest I should have sorrow upon sorrow-- namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.


<hi type="bold">29. Receive him--</hi>There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [Alford].

<hi type="bold">in reputation--</hi>"in honor."

29. Receive him-- There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [Alford]. in reputation-- "in honor."


<hi type="bold">30. for the work of Christ--</hi>namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.

<hi type="bold">not regarding his life--</hi>Most of the oldest manuscripts read, "hazarding," &c.

<hi type="bold">to supply your lack of service--</hi>Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty (<reference osisRef="Phil.4.10">Php 4:10</reference>). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [Alford]. <chapter eID="Phil.2"/>

30. for the work of Christ-- namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness. not regarding his life-- Most of the oldest manuscripts read, "hazarding," &c. to supply your lack of service-- Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty (Php 4:10). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [Alford].


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Phil.3.1-Phil.3.21">Php 3:1-21</reference>. Warning against Judaizers: He Has Greater Cause than They to Trust in Legal Righteousness, but Renounced It for Christ's Righteousness, in Which He Presses after Perfection: Warning against Carnal Persons: Contrast of the Believer's Life and Hope.</title>

<hi type="bold">1. Finally--</hi>rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bengel and Wahl] as in <reference osisRef="1Thess.4.1">1Th 4:1</reference>. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (<reference osisRef="Eph.6.10">Ep 6:10</reference>; <reference osisRef="2Thess.3.1">2Th 3:1</reference>). But it is not restricted to this meaning, as Alford thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.

<hi type="bold">the same things--</hi>concerning "rejoicing," the prevailing feature in this Epistle (<reference osisRef="Phil.1.18">Php 1:18</reference>, <reference osisRef="1Cor.1.25">25</reference>; 2:17; 4:4, where, compare the "again I say," with "the same things" here).

<hi type="bold">In the Lord--</hi>marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (<reference osisRef="Phil.3.3">Php 3:3</reference>).

<hi type="bold">not grievous--</hi>"not irksome."

<hi type="bold">for you it is safe--</hi>Spiritual joy is the best safety against error (<reference osisRef="Phil.3.2">Php 3:2</reference>; <reference osisRef="Neh.8.10">Ne 8:10</reference>, end).

CHAPTER 3 Php 3:1-21. Warning against Judaizers: He Has Greater Cause than They to Trust in Legal Righteousness, but Renounced It for Christ's Righteousness, in Which He Presses after Perfection: Warning against Carnal Persons: Contrast of the Believer's Life and Hope. 1. Finally-- rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bengel and Wahl] as in 1Th 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Ep 6:10; 2Th 3:1). But it is not restricted to this meaning, as Alford thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation. the same things-- concerning "rejoicing," the prevailing feature in this Epistle (Php 1:18, 25; 2:17; 4:4, where, compare the "again I say," with "the same things" here). In the Lord-- marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (Php 3:3). not grievous-- "not irksome." for you it is safe-- Spiritual joy is the best safety against error (Php 3:2; Ne 8:10, end).


<hi type="bold">2. Beware--</hi>Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow <reference osisRef="Phil.3.17">Php 3:17</reference>.

<hi type="bold">dogs--</hi>Greek, "the dogs," namely, those impure persons "of whom I have told you often" (<reference osisRef="Phil.3.18">Php 3:18</reference>, <reference osisRef="Phil.3.19">19</reference>); "the abominable" (compare <reference osisRef="Rev.21.8">Re 21:8</reference>, with <reference osisRef="Rev.22.15">Re 22:15</reference>; <reference osisRef="Matt.7.6">Mt 7:6</reference>; <reference osisRef="Titus.1.15">Tit 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>): "dogs" in filthiness, unchastity, and snarling (<reference osisRef="Deut.23.18">De 23:18</reference>; <reference osisRef="Ps.59.6">Psa 59:6</reference>, 14, 15; <reference osisRef="2Pet.2.22">2Pe 2:22</reference>): especially "enemies of the cross of Christ" (<reference osisRef="Phil.3.18">Php 3:18</reference>; <reference osisRef="Ps.22.16">Psa 22:16</reference>, <reference osisRef="Ps.22.20">20</reference>). The Jews regarded the Gentiles as "dogs" (<reference osisRef="Matt.15.26">Mt 15:26</reference>); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare <reference osisRef="Isa.56.10">Is 56:10</reference>, <reference osisRef="Isa.56.11">11</reference>).

<hi type="bold">evil workers--</hi>(<reference osisRef="2Cor.11.13">2Co 11:13</reference>), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (<reference osisRef="Phil.3.19">Php 3:19</reference>; compare <reference osisRef="Rom.16.18">Ro 16:18</reference>). Translate, "The evil workmen," that is, bad teachers (compare <reference osisRef="2Tim.2.15">2Ti 2:15</reference>).

<hi type="bold">concision--</hi>Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (<reference osisRef="Lev.21.5">Le 21:5</reference>): it was a Gentile-heathenish practice (<reference osisRef="1Kgs.18.28">1Ki 18:28</reference>); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (<reference osisRef="Acts.13.39">Ac 13:39</reference>), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (<reference osisRef="Gal.3.3">Ga 3:3</reference>), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (<reference osisRef="Rom.2.28">Ro 2:28</reference>, 29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (<reference osisRef="Col.2.11">Col 2:11</reference>; <reference osisRef="2Cor.3.11">3:11</reference>), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.

2. Beware-- Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Php 3:17. dogs-- Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Php 3:18, 19); "the abominable" (compare Re 21:8, with Re 22:15; Mt 7:6; Tit 1:15, 16): "dogs" in filthiness, unchastity, and snarling (De 23:18; Psa 59:6, 14, 15; 2Pe 2:22): especially "enemies of the cross of Christ" (Php 3:18; Psa 22:16, 20). The Jews regarded the Gentiles as "dogs" (Mt 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Is 56:10, 11). evil workers-- (2Co 11:13), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Php 3:19; compare Ro 16:18). Translate, "The evil workmen," that is, bad teachers (compare 2Ti 2:15). concision-- Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Le 21:5): it was a Gentile-heathenish practice (1Ki 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (Ac 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Ga 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Ro 2:28, 29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col 2:11; 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.


3. "We are the (real) circumcision" (<reference osisRef="Rom.2.25-Rom.2.29">Ro 2:25-29</reference>; <reference osisRef="Col.2.11">Col 2:11</reference>).

<hi type="bold">worship God in the Spirit--</hi>The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (<reference osisRef="John.4.23">Joh 4:23</reference>, <reference osisRef="John.4.24">24</reference>). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (<reference osisRef="Rom.12.1">Ro 12:1</reference>). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [Neander] (<reference osisRef="Rom.1.9">Ro 1:9</reference>).

<hi type="bold">rejoice in Christ Jesus--</hi>"make our boast in Christ Jesus," not in the law: the ground of their boasting.

<hi type="bold">have no confidence in the flesh--</hi>but in the Spirit.

3. "We are the (real) circumcision" (Ro 2:25-29; Col 2:11). worship God in the Spirit-- The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 4:23, 24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Ro 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [Neander] (Ro 1:9). rejoice in Christ Jesus-- "make our boast in Christ Jesus," not in the law: the ground of their boasting. have no confidence in the flesh-- but in the Spirit.


4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."

<hi type="bold">I more--</hi>have more "whereof I might have confidence in the flesh."

4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh." I more-- have more "whereof I might have confidence in the flesh."


5. In three particulars he shows how he "might have confidence in the flesh" (<reference osisRef="Phil.3.4">Php 3:4</reference>): (<reference osisRef="1Cor.3.1">1</reference>) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.

<hi type="bold">of the tribe of Benjamin--</hi>son of Rachel, not of the maid-servant [Bengel].

<hi type="bold">Hebrew of the Hebrews--</hi>neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [Trench].

<hi type="bold">touching the law--</hi>that is, as to legal status and strictness.

<hi type="bold">a Pharisee--</hi>"of the straitest sect" (<reference osisRef="Acts.26.5">Ac 26:5</reference>).

5. In three particulars he shows how he "might have confidence in the flesh" (Php 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants. of the tribe of Benjamin-- son of Rachel, not of the maid-servant [Bengel]. Hebrew of the Hebrews-- neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [Trench]. touching the law-- that is, as to legal status and strictness. a Pharisee-- "of the straitest sect" (Ac 26:5).


<hi type="bold">6. Concerning--</hi>Translate as before and after, "As touching Zeal" (compare <reference osisRef="Acts.22.3">Ac 22:3</reference>; <reference osisRef="Acts.26.9">26:9</reference>).

<hi type="bold">blameless--</hi>Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (<reference osisRef="Phil.3.12-Phil.3.14">Php 3:12-14</reference>) that he has not attained perfection.

6. Concerning-- Translate as before and after, "As touching Zeal" (compare Ac 22:3; 26:9). blameless-- Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (Php 3:12-14) that he has not attained perfection.


<hi type="bold">7. gain--</hi>rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.

<hi type="bold">I counted--</hi>Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (<reference osisRef="Matt.16.26">Mt 16:26</reference>; <reference osisRef="Luke.9.25">Lu 9:25</reference>).

7. gain-- rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed. I counted-- Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Mt 16:26; Lu 9:25).


<hi type="bold">8. Yea doubtless--</hi>The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.

<hi type="bold">for the excellency--</hi>Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."

<hi type="bold">my Lord--</hi>believing and loving appropriation of Him (<reference osisRef="Ps.63.1">Psa 63:1</reference>; <reference osisRef="John.20.28">Joh 20:28</reference>).

<hi type="bold">for whom--</hi>"on account of whom."

<hi type="bold">I have suffered the loss--</hi>not merely I "counted" them "loss," but have actually lost them.

<hi type="bold">all things--</hi>The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."

<hi type="bold">dung--</hi>Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.

<hi type="bold">win--</hi>Translate, to accord with the translation, <reference osisRef="Phil.3.7">Php 3:7</reference>, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (<reference osisRef="Song.2.16">So 2:16</reference>; <reference osisRef="2Cor.6.3">6:3</reference>; <reference osisRef="Luke.9.23">Lu 9:23</reference>, <reference osisRef="Luke.9.24">24</reference>; <reference osisRef="1Cor.3.23">1Co 3:23</reference>).

8. Yea doubtless-- The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c. for the excellency-- Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus." my Lord-- believing and loving appropriation of Him (Psa 63:1; Joh 20:28). for whom-- "on account of whom." I have suffered the loss-- not merely I "counted" them "loss," but have actually lost them. all things-- The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all." dung-- Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win-- Translate, to accord with the translation, Php 3:7, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (So 2:16; 6:3; Lu 9:23, 24; 1Co 3:23).


<hi type="bold">9. be found in him--</hi>"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (<reference osisRef="Luke.15.8">Lu 15:8</reference>).

<hi type="bold">own righteousness ... of the law--</hi>(<reference osisRef="Phil.3.6">Php 3:6</reference>; <reference osisRef="Rom.10.3">Ro 10:3</reference>, <reference osisRef="Rom.10.5">5</reference>). "Of," that is, from.

<hi type="bold">righteousness ... of God by faith--</hi>Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [Neander].

9. be found in him-- "be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Lu 15:8). own righteousness... of the law-- (Php 3:6; Ro 10:3, 5). "Of," that is, from. righteousness... of God by faith-- Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [Neander].


<hi type="bold">10. That I may know him--</hi>experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (<reference osisRef="Phil.3.8">Php 3:8</reference>). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself.

<hi type="bold">the power of his resurrection--</hi>assuring believers of their justification (<reference osisRef="Rom.4.25">Ro 4:25</reference>; <reference osisRef="1Cor.15.17">1Co 15:17</reference>), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (<reference osisRef="Rom.6.4">Ro 6:4</reference>; <reference osisRef="Col.2.12">Col 2:12</reference>; <reference osisRef="2Cor.3.1">3:1</reference>). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (<reference osisRef="Eph.1.19">Ep 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>), and shall raise their bodies from literal death hereafter (<reference osisRef="Rom.8.11">Ro 8:11</reference>).

<hi type="bold">the fellowship of his sufferings--</hi>by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (<reference osisRef="Col.1.24">Col 1:24</reference>); and in the will to bear aught for His sake (<reference osisRef="Matt.10.38">Mt 10:38</reference>; <reference osisRef="Matt.16.24">16:24</reference>; <reference osisRef="2Tim.2.11">2Ti 2:11</reference>). As He bore all our sufferings (<reference osisRef="Isa.53.4">Is 53:4</reference>), so we participate in His.

<hi type="bold">made conformable unto his death--</hi>"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (<reference osisRef="Rom.8.29">Ro 8:29</reference>; <reference osisRef="1Cor.15.31">1Co 15:31</reference>; <reference osisRef="2Cor.4.10-2Cor.4.12">2Co 4:10-12</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>).

10. That I may know him-- experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (Php 3:8). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself. the power of his resurrection-- assuring believers of their justification (Ro 4:25; 1Co 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Ro 6:4; Col 2:12; 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Ep 1:19, 20), and shall raise their bodies from literal death hereafter (Ro 8:11). the fellowship of his sufferings-- by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (Col 1:24); and in the will to bear aught for His sake (Mt 10:38; 16:24; 2Ti 2:11). As He bore all our sufferings (Is 53:4), so we participate in His. made conformable unto his death-- "conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Ro 8:29; 1Co 15:31; 2Co 4:10-12; Ga 2:20).


<hi type="bold">11. If by any means--</hi>not implying uncertainty of the issue, but the earnestness of the struggle of faith (<reference osisRef="1Cor.9.26">1Co 9:26</reference>, <reference osisRef="1Cor.9.27">27</reference>), and the urgent need of jealous self-watchfulness (<reference osisRef="1Cor.10.12">1Co 10:12</reference>).

<hi type="bold">attain unto the resurrection of the dead--</hi>The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (<reference osisRef="1Cor.15.23">1Co 15:23</reference>; <reference osisRef="1Thess.4.15">1Th 4:15</reference>; <reference osisRef="Rev.20.5">Re 20:5</reference>, <reference osisRef="Rev.20.6">6</reference>). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (<reference osisRef="Rom.1.4">Ro 1:4</reference>), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare <reference osisRef="Phil.3.20">Php 3:20</reference>, <reference osisRef="Phil.3.21">21</reference>). Compare "accounted worthy to obtain the resurrection from the dead" (<reference osisRef="Luke.20.35">Lu 20:35</reference>). "The resurrection of the just" (<reference osisRef="Luke.14.14">Lu 14:14</reference>).

11. If by any means-- not implying uncertainty of the issue, but the earnestness of the struggle of faith (1Co 9:26, 27), and the urgent need of jealous self-watchfulness (1Co 10:12). attain unto the resurrection of the dead-- The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1Co 15:23; 1Th 4:15; Re 20:5, 6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Ro 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Php 3:20, 21). Compare "accounted worthy to obtain the resurrection from the dead" (Lu 20:35). "The resurrection of the just" (Lu 14:14).


12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).

<hi type="bold">attained--</hi>"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.

<hi type="bold">either were already perfect--</hi>"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See <reference osisRef="1Cor.9.24">1Co 9:24</reference>; <reference osisRef="Heb.12.23">He 12:23</reference>. See Trench [Greek Synonyms of the New Testament].

<hi type="bold">I follow after--</hi>"I press on."

<hi type="bold">apprehend ... apprehended--</hi>"If so be that I may lay hold on that (namely, the prize, <reference osisRef="Phil.3.14">Php 3:14</reference>) for which also I was laid hold on by Christ" (namely, at my conversion, <reference osisRef="Song.1.4">So 1:4</reference>; <reference osisRef="1Cor.13.12">1Co 13:12</reference>).

<hi type="bold">Jesus--</hi>omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (<reference osisRef="2Tim.4.7">2Ti 4:7</reference>, <reference osisRef="2Tim.4.8">8</reference>). Christ the Author, is also the Finisher of His people's "race."

12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.). attained-- "obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death. either were already perfect-- "or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1Co 9:24; He 12:23. See Trench [Greek Synonyms of the New Testament]. I follow after-- "I press on." apprehend... apprehended-- "If so be that I may lay hold on that (namely, the prize, Php 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, So 1:4; 1Co 13:12). Jesus-- omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (2Ti 4:7, 8). Christ the Author, is also the Finisher of His people's "race."


<hi type="bold">13. I--</hi>whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (<reference osisRef="1John.1.8">1Jo 1:8</reference>); at the same time, each must aim at perfection, to be a Christian at all (<reference osisRef="Matt.5.48">Mt 5:48</reference>).

<hi type="bold">forgetting those things ... behind--</hi>Looking back is sure to end in going back (<reference osisRef="Luke.9.62">Lu 9:62</reference>): So Lot's wife (<reference osisRef="Luke.17.32">Lu 17:32</reference>). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (<reference osisRef="Exod.14.15">Ex 14:15</reference>). The Bible is our landmark to show us whether we are progressing or retrograding.

<hi type="bold">reaching forth--</hi>with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [Bengel].

<hi type="bold">unto--</hi>towards (<reference osisRef="Heb.6.1">He 6:1</reference>).

13. I-- whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1Jo 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mt 5:48). forgetting those things... behind-- Looking back is sure to end in going back (Lu 9:62): So Lot's wife (Lu 17:32). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (Ex 14:15). The Bible is our landmark to show us whether we are progressing or retrograding. reaching forth-- with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [Bengel]. unto-- towards (He 6:1).


<hi type="bold">14. high calling--</hi>literally, "the calling that is above" (<reference osisRef="Gal.4.26">Ga 4:26</reference>; <reference osisRef="Col.3.1">Col 3:1</reference>): "the heavenly calling" (<reference osisRef="Heb.3.1">He 3:1</reference>). "The prize" is "the crown of righteousness" (<reference osisRef="1Cor.9.24">1Co 9:24</reference>; <reference osisRef="2Tim.4.8">2Ti 4:8</reference>). <reference osisRef="Rev.2.10">Re 2:10</reference>, "crown of life." <reference osisRef="1Pet.5.4">1Pe 5:4</reference>, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as Alford thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.

14. high calling-- literally, "the calling that is above" (Ga 4:26; Col 3:1): "the heavenly calling" (He 3:1). "The prize" is "the crown of righteousness" (1Co 9:24; 2Ti 4:8). Re 2:10, "crown of life." 1Pe 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as Alford thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.


<hi type="bold">15. therefore--</hi>resuming <reference osisRef="Phil.3.3">Php 3:3</reference>. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (<reference osisRef="Phil.3.3">Php 3:3</reference>, "worshipping God in the Spirit, and having no confidence in the flesh"), <reference osisRef="1Cor.2.6">1Co 2:6</reference>, fully established in things of God. Here, by "perfect," he means one fully fit for running [Bengel]; knowing and complying with the laws of the course (<reference osisRef="2Tim.2.5">2Ti 2:5</reference>). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in <reference osisRef="Phil.3.12">Php 3:12</reference>, namely, "crowned with complete victory," and having attained absolute perfection.

<hi type="bold">thus minded--</hi>having the mind which he had described, <reference osisRef="Phil.3.7-Phil.3.14">Php 3:7-14</reference>.

<hi type="bold">otherwise minded--</hi>having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [Chrysostom]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (<reference osisRef="Gal.3.3">Ga 3:3</reference>): who needed the warning (<reference osisRef="Phil.3.3">Php 3:3</reference>), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in <reference osisRef="Gal.5.10">Ga 5:10</reference>) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (<reference osisRef="Matt.11.25">Mt 11:25</reference>; <reference osisRef="Matt.16.17">16:17</reference>; <reference osisRef="1Cor.3.6">1Co 3:6</reference>).

<hi type="bold">unto you--</hi>who sincerely strive to do God's will (<reference osisRef="John.7.17">Joh 7:17</reference>; <reference osisRef="Eph.1.17">Ep 1:17</reference>).

15. therefore-- resuming Php 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Php 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Co 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [Bengel]; knowing and complying with the laws of the course (2Ti 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Php 3:12, namely, "crowned with complete victory," and having attained absolute perfection. thus minded-- having the mind which he had described, Php 3:7-14. otherwise minded-- having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [Chrysostom]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Ga 3:3): who needed the warning (Php 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Ga 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mt 11:25; 16:17; 1Co 3:6). unto you-- who sincerely strive to do God's will (Joh 7:17; Ep 1:17).


16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (<reference osisRef="Hos.6.3">Ho 6:3</reference>).

<hi type="bold">rule, let us mind the same thing--</hi>omitted in the oldest manuscripts. Perhaps partly inserted from <reference osisRef="Gal.6.16">Ga 6:16</reference>, and <reference osisRef="Phil.2.2">Php 2:2</reference>. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."

16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Ho 6:3). rule, let us mind the same thing-- omitted in the oldest manuscripts. Perhaps partly inserted from Ga 6:16, and Php 2:2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."


<hi type="bold">17. followers--</hi>Greek, "imitators together."

<hi type="bold">of me--</hi>as I am an imitator of Christ (<reference osisRef="1Cor.11.1">1Co 11:1</reference>): Imitate me no farther than as I imitate Christ. Or as Bengel "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on <reference osisRef="Phil.2.22">Php 2:22</reference>; <reference osisRef="Eph.5.1">Ep 5:1</reference>).

<hi type="bold">mark--</hi>for imitation.

<hi type="bold">which walk so as ye have us for an ensample--</hi>In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in Bengel's translation, "inasmuch as," or "since," instead of "as."

17. followers-- Greek, "imitators together." of me-- as I am an imitator of Christ (1Co 11:1): Imitate me no farther than as I imitate Christ. Or as Bengel "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Php 2:22; Ep 5:1). mark-- for imitation. which walk so as ye have us for an ensample-- In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in Bengel's translation, "inasmuch as," or "since," instead of "as."


<hi type="bold">18. many walk--</hi>in such a manner. Follow not evildoers, because they are "many" (<reference osisRef="Exod.23.2">Ex 23:2</reference>). Their numbers are rather a presumption against their being Christ's "little flock" (<reference osisRef="Luke.12.32">Lu 12:32</reference>).

<hi type="bold">often--</hi>There is need of constant warning.

<hi type="bold">weeping--</hi>(<reference osisRef="Rom.9.2">Ro 9:2</reference>). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (<reference osisRef="Ps.119.136">Psa 119:136</reference>), and Jeremiah's (<reference osisRef="Jer.13.17">Jr 13:17</reference>). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.

<hi type="bold">enemies of the cross of Christ--</hi>in their practice, not in doctrine (<reference osisRef="Gal.6.14">Ga 6:14</reference>; <reference osisRef="Heb.6.6">He 6:6</reference>; <reference osisRef="Heb.10.29">10:29</reference>).

18. many walk-- in such a manner. Follow not evildoers, because they are "many" (Ex 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Lu 12:32). often-- There is need of constant warning. weeping-- (Ro 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psa 119:136), and Jeremiah's (Jr 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers. enemies of the cross of Christ-- in their practice, not in doctrine (Ga 6:14; He 6:6; 10:29).


<hi type="bold">19. destruction--</hi>everlasting at Christ's coming. <reference osisRef="Phil.1.28">Php 1:28</reference>, "perdition"; the opposite word is "Saviour" (<reference osisRef="Phil.3.20">Php 3:20</reference>).

<hi type="bold">end--</hi>fixed doom.

<hi type="bold">whose god is their belly--</hi>(<reference osisRef="Rom.16.18">Ro 16:18</reference>); hereafter to be destroyed by God (<reference osisRef="1Cor.6.13">1Co 6:13</reference>). In contrast to our "body" (<reference osisRef="Phil.3.21">Php 3:21</reference>), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.

<hi type="bold">glory is in their shame--</hi>As "glory" is often used in the Old Testament for God (<reference osisRef="Ps.106.20">Psa 106:20</reference>), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (<reference osisRef="Judg.6.32">Jud 6:32</reference>, Margin). <reference osisRef="Hos.4.7">Ho 4:7</reference> seems to be referred to by Paul (compare <reference osisRef="Rom.1.32">Ro 1:32</reference>). There seems no allusion to circumcision, as no longer glorious, but a shame to them (<reference osisRef="Phil.3.2">Php 3:2</reference>). The reference of the immediate context is to sensuality, and carnality in general.

<hi type="bold">mind earthly things--</hi>(<reference osisRef="Rom.8.5">Ro 8:5</reference>). In contrast to <reference osisRef="Phil.3.20">Php 3:20</reference>; <reference osisRef="Col.3.2">Col 3:2</reference>.

19. destruction-- everlasting at Christ's coming. Php 1:28, "perdition"; the opposite word is "Saviour" (Php 3:20). end-- fixed doom. whose god is their belly-- (Ro 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Php 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed. glory is in their shame-- As "glory" is often used in the Old Testament for God (Psa 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Jud 6:32, Margin). Ho 4:7 seems to be referred to by Paul (compare Ro 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Php 3:2). The reference of the immediate context is to sensuality, and carnality in general. mind earthly things-- (Ro 8:5). In contrast to Php 3:20; Col 3:2.