13 Brethren, I count not myself to have apprehended: out this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

15 Let us therefore, as many as be perfect, be thus minded and if in any thing ye be otherwise minded, God shall reveal even this unto you.

13 Brethren, I count not myself yet to have laid hold; but one thing I do, forgetting the things which are behind, and stretching forward to the 14 things which are before, I press on toward the goal unto the prize of the 2 high calling of God in Christ 15 Jesus. Let us therefore, as many as be perfect, be thus minded: and if in anything ye are otherwise

1 Many ancient authorities omit yet......2 Or, upward,

and spiritual perfection, which was the purpose Christ had in view when he laid his hand upon him. When he felt the pressure of that divine hand, the apostle turned about and followed eagerly on, to obtain that prize which the Master had in view for him. How well this verb 'apprehend' describes his conversion! It was no quiet invitation that Paul obeyed, like that given to John and Peter, but it was a violent seizure, by which he was arrested in his course.

had been already abandoned previous to his entering upon the race; but they are his past experiences, his successes and failures, his good works and his sins alike. All these he leaves behind, yea, even forgets, not of course in such a way as to lose their lessons of encouragement and of warning, but like the runner who thinks not of the ground already trod, but only of that which intervenes between himself and the goal. "The looking back that Paul condemns is that which breaks the pace and lessens the speed." (Calvin.) And reaching forth-or, stretching forward (Revised Version), a very picturesque word in the Greek, bringing before us the eager, excited runner, with his head and neck extended toward the goal, his ardent spirit outrunning his lagging feet. Unto those things which are before. The 'things before' are not the prize, as some suppose, but the attainments in the Christian life which yet lie between his present condition and the final goal of perfection.

13. He solemnly and impressively re-affirms his humble opinion of himself, preparatory to a statement of his earnest striving after perfection, and perhaps with the idea of holding up a mirror before the Philippians, some of whom at least seemed inclined to vaingloriousness and pride. See 2: 3. Brethrenwhen the apostle's feelings are deeply moved, he is apt to use this word-I count not my self to have apprehended. "Others might easily think this of Paul." (Bengel.) On a similar emphatic collocation of the words 14. I press toward the mark-or, the goal "I," "myself," see John 5: 30; 7: 17; 8:54; for the prize. In ancient games this was Acts 26: 9. After repeating in a slightly dif- generally a wreath, hung at the goal. In ferent form the first words of the previous Paul's case it is that perfection, which he has verse, he proceeds to describe in a highly already disclaimed, but which he will yet atfigurative way his earnest efforts after perfec- tain. This is 'the prize' of the high calling. tion, which he had described more prosaically The English word 'calling' suggests vocation, in the closing words of ver. 12. The words business, but the Greek word has no such which he has been using, 'pursue' and 'ap- double significance. It means simply the call, prehend,' as yet apparently without any dis- or act of calling, which is described as hightinct figure in mind, now suggest the beautiful that is, heavenly (Heb. 3:1), because God calls image of the race course, and lead to a strik-to us from the heavens above. It is 'the prize ing comparison of himself to a runner in the of the high calling,' because it is that reward well-known races. But this one thing I do."which the heavenly calling holds forth." In the Greek it is very emphatic. But one thing'-forgetting, etc. There is no verb corresponding to the words 'I do,' and the mind is led to rest for a moment on the simple words "but one thing" (ev dé), and then passes on to the description that follows, which consti- 15. In this and the following verse we have tutes the one thing. Forgetting those things the practical application to the Philippians of which are behind. These are not the Jew- this description of his own spirit. Therefore ish distinctions referred to in ver. 5, 6, for these—since this spirit is the right spirit to cherish—

D

(Luther.) The figure of the race course is dropped with these words, and the language becomes literal again. Of God in Christ Jesus-for God calls us in the person of his Son. (1 Cor. 7: 22; 1 Peter 5: 10.)

18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

18 ensample. For many walk, of whom I told you often, and now tell you even weeping, that they ure 19 the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory

ness of duties performed and sins resisted these very impure lives. Those here mentioned words imply! He had already disclaimed per- must have been Christians, not Jews or Genfection; in the sight of God he is nothing but tiles; for otherwise there would be no special a sinner saved by grace. In a still later epistle appropriateness in the allusion. The Philiphe even calls himself “chief of sinners" (1 Tim. pians would not have been likely to copy the 1:15), yet, notwithstanding all this, he realizes example of unbelievers; but Paul was very that in the sight of man he has walked in such much afraid that they might copy the bad obedience that the Philippians can take no example of these professed disciples. Whether better example to copy. Few, indeed, could they resided in Philippi or not, we cannot tell, thus appeal to their own life without thereby but they were, at least, well known there, for bringing to mind some flagrant weakness of Paul had often spoken to the church about character, and so exposing their claims to them, and now, in view of their increasing ridicule. But the Philippians are to copy not wickedness and pernicious influence, mentions only Paul, but those who live as he does. On them with tears, and declares them to be ene'walk,' as denoting a chosen course of life, mies of the cross of Christ. They are opsee ver. 16; Acts 21: 24; Rom. 4: 12; Gal. posed to the doctrine of self-denial, and refuse 5 25. He does not say those who walk to accept the cross which every believer must as they, but as ye have us for an en- bear. See Matt. 10: 38; 16: 24; Mark 8:34; sample, for he would have the Philip-Luke 9: 23; 14: 27. The apostle had just pians apply the test, since they knew what his life had been, and whether any others walked in accordance with it or not. "The inferior examples of the friends of Christ's cross should be tried by the standard of the greater and more perfect." (Bengel.) At the same time, by keeping the inferior examples also in view, the Philippians would obtain a more perfect standard than by taking any single life. The example of Timothy, Epaphroditus, and perhaps many others, might add some beautiful traits to their conception of the Christian life, even though that conception had been derived from the contemplation of so glorious a life as that of St. Paul.. "There are innumerable models laid before thee in the Scriptures of virtuous lives, so, if you will, go to the disciples after the Master." (Chrysostom.) "We must propound to ourselves the highest pitch and the best patterns of perfection; follow the forwardest Christians with a desire to overtake them; dwell upon their exemplary lives till ye be changed into the same image." (Trapp.) 'Ensample,' in the singular, indicates that the standard is only one, though found in many individuals.

18. The reason why he urges them to keep before their minds the example of the good, is that even many professed Christians live

reason to fear their influence, for they perverted that truth which he taught so earnestly, that the Christian is not under the law, but under grace. Such lawless Christians only served to bring that gracious doctrine into discredit. In Romans, ch. 6, he argues at greater length against these perverters of the doctrine of Christian liberty. Compare also Rom. 16: 18.

19. The destiny and character of these false professors are painted in lurid colors. For equally severe descriptions of such characters from other apostles, see 2 Peter 2: 10-22; Jude 12, 13. Whose end is destruction. Bengel well says that this statement of their destiny precedes the description of their character, in order that the latter may be read with the greater horror." Their end is destruction, separation from the presence of God and confinement in the place of torment. According to the Saviour's words, many who have not only professed faith in him, but also have apparently accomplished great things in his name, will be found among the lost. (Matt. 7:21, seq.) On the word 'end,' compare Rom. 6: 21; 2 Cor. 11: 15; Heb. 6: 8; on "destruction," compare Matt. 7: 13; Rom. 9:22. To this description of their destiny Paul now adds a scathing portrayal of their character.

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

20 is in their shame, who mind earthly things. For our 1 citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.

21

1 Or, commonwealth.

seeks no continuing city here, for he is a stranger and pilgrim on earth, and his real country is the heavenly. In Heb. 11: 13-16 we have a most beautiful unfolding of this idea of our heavenly citizenship. Compare also Eph. 2: 19. "We live by the same laws as saints and angels do. . . . While we live by heaven's laws, and go about our earthly

Whose God is their belly. They are given | monwealth, or citizenship, is above, not on up to the worst kind of lusts, and find their earth. The true Christian, like Abraham, chief satisfaction in the gratification of their animal nature. Compare Rom. 16: 18. Moreover, like the heathen (Rom. 1: 32), they not only commit abominable sins, but their glory is in their shame. They take pride in those very things which in the estimation of the good are really a shame and disgrace; they justify their vices. The last feature of the description-who mind earthly things1-pre-business with heavenly minds; this a carnal sents the essentially earthly character of their state of mind and heart; they think of nothing but earthly matters, have no high and heavenly thoughts and aspirations, but concentrate their whole soul upon the things of time and sense. Paul in Romans, ch. 8, describes most beautifully the opposite frame of mind, which is characteristic of the true Christian.

20. The opposite character and destiny of true believers, "in outlines few, but how clear." Our is placed first in the Greek with emphasis 'ours' in contrast with theirs. Conversation (or, as in Revised Version, citizenship). The former translation is taken from the Vulgate (conversatio), and signifies, according to ancient English usage, manner of life, behavior,-not discourse. This last conception, which is probably that of the ordinary reader, suggests the beautiful idea that the Christian thinks and talks chiefly of heavenly things-an idea undoubtedly implied in the correct rendering, for it is the natural contrast to "minding earthly things," but still it is not an accurate interpretation either of the English word 'conversation' in the Common Version, or of the original Greek word. That Greek term has various significations, which are very closely related, commonwealth, country, citizenship, but not conversation, in the modern sense of that word. Paul reminds his readers that their true com

mind cannot skill of." (Trapp.) "With the body we walk about on earth, with the heart we dwell in heaven." (Augustine.) From this heaven, where our true home is, we look for the Saviour. In the Greek, 'Saviour' is placed first, and separated from its related words, its isolated position giving it great emphasis. The verb translated 'look for' is a picturesque word, suggesting the idea of waiting with expectation and eagerness until the wished-for object comes. Compare Rom. 8: 23, 25; 1 Cor. 1:7; Gal. 5: 5.

21. In describing the fearful destiny of false believers, Paul used only one trenchant word 'destruction,' but he dwells longer upon the glorious destiny of believers, which he pictures from the standpoint of the resurrection, because in his mind that involves all the rest. The Common Version has gone astray in its translation our vile body, there being nothing in the original corresponding to the adjective 'vile.' It was not a principle of Paul's philosophy to despise the body, nor does Christianity give any countenance to the ancient Greek notion of the essential vileness and worthlessness of the flesh, but rather teaches us to look for the redemption of the body, as well as of the soul, from the taint of sin and the bondage of corruption. The proper translation of these words is that of the Revised Version, "the body of our humiliation," which Paul so describes, because in it

1 On the change in the construction of the last clause, for the sake of emphasis, see Winer, 259, 8, b; 262, 3; Buttmann, 2123, 5.

CHAPTER IV.

1. In conclusion, the apostle tenderly and 2. I beseech Euodias, and beseech fervently exhorts them to maintain a spirit of Syntyche. Both of the persons here addressed unity. The vision of future glory suggested were evidently women, as appears by the at the close of the previous chapter should be feminine pronoun in ver. 3, which can properly a present inspiration. So at the close of the refer only to them. The Common Version great chapter on the resurrection Paul trans- translates the first name Euódias, as if it mutes that sublime vision of future glory into were the name of a man; it should be Euodia, an inspiring force in the present. (1 Cor. 15: 58.) as in Revised Version. Both names occur in My brethren, etc. This accumulation of ancient inscriptions, but are found nowhere affectionate epithets springs from his loving else in the New Testament. These women heart, which is especially moved by the re- were probably ladies of high character and

1 The word translated 'longed for," èπɩяółηTol, is not found elsewhere in the New Testament.