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15 things without murmurings and disputings: That ye may be blameless and simple, the sons of God, unrebukable, in the midst of a crooked and perverse generation, among 16 whom ye shine as lights in the world, Holding fast the word of life, that I may glory in the day of Christ, that I have not run in vain, neither laboured in vain.

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Yea, and if I be offered up on the sacrifice and service 18 of your faith, I rejoice and congratulate you all. For the same cause rejoice ye likewise, and congratulate me. 19 Now I trust in the Lord Jesus, to send Timotheus to you

shortly, that I also may be encouraged, when I know 20 your state. For I have none like-minded, who will 21 naturally care for what concerneth you. For all seek 22 their own, not the things of Jesus Christ. But ye know

the proof of him, that as a son with his father, he hath 23 served with me in the gospel. Him therefore I hope to

send, as soon as ever. I know how it will go with me. 24 But I trust in the Lord that I also myself shall come 25 shortly. Yet I thought it necessary to send to you Epa

phroditus, my brother and companion in labour, and fellow-soldier, but your messenger, and him that mini26 stered to my need. For he longed after you all, and was full of heaviness, because ye had heard that he was sick.

V. 15. That ye may be blameless-Before men, and simple-Before God, aiming at him alone; as the sons of God-The God of love; acting up to your high character, unrebukeable in the midst of a crooked, guileful, serpentine, and perverse generation-Such as the bulk of mankind always were, crooked-By a corrupt nature, and yet more perverse by custom and practice. V. 17. Here he begins to treat of the latter clause of chap. i. 22. Yea, and if I be offered-Literally, If I be poured out, upon the sacrifice of your faithThe Philippians, as the other converted heathens, were a sacrifice to God through St. Paul's ministry, Rom. xv. 16. And as in sacrificing, wine was poured at the foot of the altar, so he was willing that his blood should be poured out. The expression well agrees to that kind of martyrdom, by which he was afterwards offered up to God.

V. 18. Congratulate me-When I am offered up.

V. 19. When I know-Upon my return, that ye stand steadfast.
V. 20. I have none-Of those who are now with me.

V. 21. For all-But Timotheus, seek their own-Ease, safety, pleasure, or profit. Amazing! In that golden age of the church, could St. Paul throughly approve of one only, among all the labourers that were with him! ch. i. 14, 17. And how many, do we think, can now approve themselves to God! Not the things of Jesus Christ-They who seek these alone, will sadly experience this. They will find few helpers like-minded with themselves, willing naked to follow a naked master!

V. 22. As a son with his father-He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellow-labourer.

V. 25. To send Epaphroditus-Back immediately, your messenger-The Philippians had sent him to St. Paul, with their liberal contribution.

V. 26. He was full of heaviness—Because he supposed you would be afflicted, at hearing that he was sick.

27 He was indeed sick, nigh unto death; but God had compassion on him; and not on him only, but on me 28 likewise, lest I should have sorrow upon sorrow. I have

sent him therefore the more willingly, that ye seeing him again may rejoice, and that I also may be the less 29 sorrowful. Receive him therefore in the Lord with all 30 gladness, and honour such. Because for the work of Christ he was nigh unto death, not regarding his own life, to supply your deficiency of service toward me.

CHAP. III. 1. Finally, my brethren, rejoice in the Lord. To write the same things to you, is not tedious to 2 me, and it is safe for you. Beware of dogs, beware of 3 evil-workers, beware of the concision. For we are the

circumcision, who worship God in spirit, and glory in 4 Christ Jesus, and have no confidence in the flesh. Though I might have confidence even in the flesh. If any other man be fully persuaded that he may have confidence in 5 the flesh, I more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of 6 Hebrews, touching the law, a Pharisee; Touching zeal, persecuting the church; touching the righteousness which 7 is by the law, blameless. But whatsoever things were

V. 27. God had compassion on him-Restoring him to health.

V. 28. That I may be the less sorrowful-When I know you are rejoicing. V. 30. To supply your deficiency of service-To do what you could not do in person.

CHAP. III. Ver. 1. The same thing-Which you have heard before.

V. 2. Beware of dogs-Unclean, unholy, rapacious men. The title which the Jews usually gave the Gentiles, he returns upon themselves. The concision -Circumcision being now ceased, the apostle will not call them the circumcision; but coins a term on purpose, taken from a Greek word used by the Seventy, Lev. xxi. 5, for such a cutting as God had forbidden.

V. 3. For we-Christians, are the only true circumcision-The people now in covenant with God, who worship God in spirit-Not barely in the letter, but with the spiritual worship of inward holiness, and glory in Christ Jesus-As the only cause of all our blessings, and have no confidence in the flesh-In any outward advantage or prerogative.

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V. 4. Though I-He subjoins this in the singular number, because the Philippians could not say thus.

V. 5. Circumcised the eighth day-Not at ripe age, as a proselyte; of the tribe of Benjamin-Sprung from the wife, not the handmaid; a Hebrew of Hebrews-By both my parents; in every thing, nation, religion, language; touching the law, a pharisee-One of that sect who most accurately observe it. V. 6. Having such a zeal for it, as to persecute to the death, those who did not observe it; touching the righteousness which is described and enjoined by the law-That is, external observances, blameless.

V. 7. But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss-Nothing worth, in comparison of Christ.

8 gain to me, those I have accounted loss for Christ. Yea, doubtless, and I account all things to be loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do 9 account them but dung, that I may gain Christ, And be found in him, not having my own righteousness, which is of the law, but that which is through faith in Christ, the 10 righteousness which is from God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to 11 his death: If by any means I may attain unto the resur12 rection of the dead. Not that I have already attained,

or am already perfected: but I pursue, if I may apprehend that for which I was also apprehended by Christ 13 Jesus. Brethren, I do not account myself to have

V. 8. Yea, I still account both all these, and all things else, to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my Prophet, Priest, and King, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things-Which the world loves, esteems, or admires: of which I am so far from repenting, that I still account them but dung-The discourse rises. Loss is sustained with patience; but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs; that I may gain Christ-He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained!

V. 9. And be found by God, ingrafted in him, not having my own righteousness, which is of the law-That merely outward righteousness prescribed by the law, and performed by my own strength, but that inward righteousness which is through faith-Which can flow from no other fountain, the righteousness which is from God-From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.

V. 10. The knowledge of Christ, mentioned in the 8th verse, is here more largely explained. That I may know him-As my complete Saviour, and the power of his resurrection-Raising me from the death of sin, into all the life of love, and the fellowship of his sufferings-Being crucified with him, and made conformable to his death-So as to be dead to all things here below.

V. 11. The resurrection of the dead-That is, the resurrection to glory. V. 12. Not that I have already attained-The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit, or am already perfected-There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, ver. 15, the other, ready to receive the prize. But I pursue, if I may apprehend that-Perfect holiness, preparatory to glory, for -In order to, which I was apprehended by Christ Jesus-Appearing to me in the way, Acts xxvi. 14. The speaking conditionally, both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.

V. 13. I do not account myself to have apprehended this already; to be already possessed of perfect holiness,

14 apprehended. But one thing I do, forgetting the things that are behind, and reaching forth unto the things which are before, I press toward the goal, for the prize of the 15 high calling of God in Christ Jesus. Let us therefore,

as many as are perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this 16 unto you. But whereunto we have already attained, let

us walk by the same rule, let us mind the same thing. 17 Brethren, be ye followers together of me, and mark 18 them who walk as ye have us for an example. (For

many walk, of whom I have told you often, and now tell you even weeping, that they are enemies of the cross of 19 Christ. Whose end is destruction, whose god is their

belly, and whose glory is in their shame; who mind 20 earthly things.) For our conversation is in heaven;

from whence also we look for the Saviour, the Lord Jesus 21 Christ, Who will transform our vile body, that it may be fashioned like unto his glorious body, according to the mighty working, whereby he is able even to subject all things to himself.

CHAP. IV. 1. Therefore, my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord,

V. 14. Forgetting the things that are behind-Even that part of the race which is already run, and reaching forth unto-Literally, stretched out over the things that are before. Pursuing, with the whole bent and vigour of my soul, perfect holiness, and eternal glory. In Christ Jesus-The author and finisher of every good thing.

V. 15. Let us, as many as are perfect-Fit for the race, strong in faith, (so it means here,) be thus minded-Apply wholly to this one thing, and if in any thing ye-Who are not perfect, who are weak in faith, be otherwise mindedPursuing other things, God, if ye desire it, shall reveal even this unto youWill convince you of it.

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V. 16. But let us take care, not to lose the ground we have already gained. Let us walk by the same rule we have done hitherto.

V. 17. Mark them-For your imitation.

V. 18. Weeping-As he wrote. Enemies of the cross of Christ-Such are all cowardly, all shame-faced, all delicate Christians.

V. 19. Whose end is destruction-This is placed in the front, that what follows may be read with the greater horror: whose god is their belly-Whose supreme happiness lies in gratifying their sensual appetites; who mind-Relish, 'desire, seek, earthly things.

V. 20. Our conversation-The Greek word is of a very extensive meaning, our citizenship, our thoughts, our affections, are already in heaven.

V. 21. Who will transform our vile body-Into the most perfect state, and the most beauteous form. It will then be purer than the unspotted firmament, brighter than the lustre of the stars: and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body-Like that wonderfully glorious body, which he wears in his heavenly kingdom, and on his triumphant throne.

CHAP. IV. Ver. 1. So standAs ye have done hitherto,

2 my beloved. I beseech Euodias, and I beseech Syntyche, 3 to be of one mind in the Lord. And I intreat thee also, true yoke-fellow, help those women who laboured together with me in the gospel, with both Clement and my other fellow-labourers, whose names are in the book of life. 4 Rejoice in the Lord always: again, I say, rejoice. 5 Let your gentleness be known to all men; the Lord is 6 at hand. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your 7 requests be made known to God: And the peace of God, which surpasseth all understanding, shall keep your hearts and your minds through Christ Jesus.

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Finally, brethren, whatsoever things are true, what

V. 2. I beseech-He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.

V. 3. And I intreat thee also, true yoke-fellow-St. Paul had many fellowlabourers, but not many yoke-fellows. In this number was Barnabas first, and then Silas, whom he probably addresses here. For Silas had been his yoke-fellow at the very place, Acts xvi. 19. Help those women who laboured together with me-Literally, who wrestled. The Greek word doth not imply preaching, or any thing of that kind, but danger and toil endured for the sake of the gospel; which was also endured at the same time, (probably at Philippi,) by Clement and my other fellow-labourers-This is a different word from the former, and does properly imply fellow-preachers: whose names-Although not set down here, are in the book of life-As are those of all believers: an allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader! is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!

V. 5. Let your gentleness-Yieldingness, sweetness of temper, the result of joy in the Lord, be known-By your whole behaviour, to all men-Good and bad, gentle and froward. Those of the roughest tempers are good-natured to some, (from natural sympathy, and various motives,) a Christian to all. The Lord-The judge, the rewarder, the avenger, is at hand-Standeth at the duor.

V. 6. Be anxiously careful for nothing—If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Anxiety and prayer cannot stand together. In every thing-Great and small, let your requests be made known-They who, by a preposterous shame, or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence; to God-It is not always proper to disclose them to men; by supplication-Which is the enlarging upon and pressing our petition; with thanksgiving-The surest mark of a soul free from anxiety, and of prayer joined with true resignation. This is always followed by peace. Peace and thanksgiving are both coupled together,

Col. iii. 15.

V. 7. And the peace of God-That calm, heavenly repose, that tranquillity of spirit, which God only can give, which surpasseth all understanding-Which none can comprehend, save he that receiveth it, shall keep-Shall guard as a garrison does a city, your hearts-Your affections, your minds-Your understandings, and all the various workings of them, through the spirit and power of Christ Jesus, in the knowledge and love of God. Without a guard set on these likewise, the purity and vigour of our affections cannot long be preserved.

V. 8. FinallyTo sum up all, whatsoever things are true-Here are eight

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