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Hebrews (chap. i. 3), has the same contrast between Christ's pre-existent and human natures, but differently conducted, for his object was different. In [this] Epistle to the Philippians, he is recommending the example of Christ's humility, and therefore he dwells most on his low and despised condition on earth. In the Epistle to the Hebrews, his object is to display the infinite value of the sacrifice of Christ, and therefore he dwells most on the dignity of Christ's pre-existent state." (The Bible the Religion of the Church of England, by the Bishop of St. David's, p. 107, and sequel.)

But to confine ourselves to the passage now before us, it is true that criticism has extorted a different meaning from this text, and some have been bold enough to make it speak on the other side-" He did not think of the robbery of being equal to God!" But, criticism apart (for which see our Notes), it is evident to common sense, that the passage can have no such meaning: for, I. Christ is here set forth as an example of humility and condescen sion; but where is the humility of a creature in not assuming divine honours? or where is the condescension of a man in stooping to the ranks of humanity?2. The text contains a striking antithesis, between the glory of Deity, and the frailty of humanity between receiving divine honours, and suffering the deepest disgrace and misery; which antithesis is by this interpretation totally destroyed.

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We now come to the reverse of this interesting scene. We have seen our Saviour "evidently set forth" as bending downward from the skies; and as then farther humbled to death and to the grave; but the

grave could not detain him. We are now called upon to behold him rising to the highest seat in glory, in a manner no less admirable thao his descent to earth and the grave was deeply affecting. His condescension had an object, and that object is accomplished. He came to redeem our ruined race, and had in the covenant of redemption a stipulated reward. He rises in the same nature in which he died, and bears with him to heaven the trophies of his victory. He has a name given him above every name, and receives an accumulation of honours from heaven and earth, and from the invisible world. But here our curiosity must be repressed. Let us join with all the intelligent creation in ascribing to him glory-assuredly believing, that there is no jealousy in the divine Being; but whatever praise is rendered to the Son, redounds no less to the glory of the Father also: and however fearful some persons may appear to be, of paying excessive honours to the Son, himself hath told us, that "He that honoureth not the Son, honoureth not the Father." (John v. 23.)

One thing may particularly merit our attention, that though it is the same person who thus ascended, that had previously descended, it was with a peculiar accession of honour and felicity. Not, indeed, that any thing could be added to his happiness, as a divine person; but be had taken human nature into union with the divine: that nature had suffered and died; that nature is therefore exalted to the highest happiness, as well as glory, that a created nature is capable of enjoying. This was the reward of suffering love; "Wherefore God also hath highly exalted him!"'

NOTES-Chap. II. Con.

Ver. 12. Work out -Mackn. "Strongly work." The word (katergazesthe) is emphatic, and seems to imply diligence, labour, and perseverance. (Pool.) Ver. 13. Which worketh.-Mackn." Who inwardly worketh."

Ver. 15. Harmless.-Marg, "sincere,”—Ye shine.

-Marg. "Shine ye." So Theophylact. Compare Matt. v. 14, 16. But Saurin explains this in reference to light-houses, and particularly the famous tower of Pharos, in which lights were always kept burning, as a guide to mariners.

Ver. 17. Offered upon.-Marg. " poured forth;"

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the sacrifice and service of your faith, I joy, and rejoice with you all.

18 For the same cause also do ye joy, and rejoice with me.

19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

20 For I have no man like-minded, who will naturally care for your state. 21 For all seek their own, not the things which are Jesus Christ's.

22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.

24 But I trust in the Lord that I also myself shall come shortly.

25 Yet I supposed it necessary to send to you Epaphroditus, my brother,

[help of divine grace.

and companion in labour, and fellowsoldier; but your messenger, and he that ministered to my wants.

26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon

sorrow.

28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

29 Receive him therefore in the Lord with all gladness; and hold such in reputation :

30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. (C)

EXPOSITION.

(C) Ver. 12-30. The Ephesians exhorted to " work out their salvation" with diligence and care. The praise of Epaphroditus. The apostle having set before his beloved Philippians the example of Jesus Christ, and the glory to which he had been advanced, urges upon them the necessity of practical religion : "Work out your own salvation .... for it is God which worketh in you," &c. M. Claude (an eminent French Protestant divine) treats this passage with great judgment. After a few expository remarks, he deduces from the words the following theological propositions:-1. God by his Holy Spirit illuminates the understandings of men; for working in us to will, must necessarily be by illuminating the understanding. 2. That operation of grace which illuminates the understanding is practical, and not barely speculative, but descends even to the heart. St. Paul says, God works in us to do. 3. The first dispositions to conversion are effects of grace, as well as conversion itself: for St. Paul not only says, God worketh in us to do; but he adds, he worketh in us to

will; now this will consists in dispositions to conversion. 4. This operation of grace does not consist in putting us in a state capable of converting ourselves, as the admirers of sufficient grace say; but it actually converts us: for the apostle says, "God worketh in us to will and to do." 5. The operation of this grace which converts us, is of victorious efficacy, and obtains its end in spite of all the resistances of Nature; for St. Paul says, God effectually worketh in us to will and to do' which means, that when he displays this grace, nothing can [effectually] resist him. 6. When God converts us, whatever irresistibility there is in his grace, he displays it, nevertheless, to us in a way which neither destroys our nature, nor offers any violence to our will; for St. Paul says,

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God worketh in us to will; that is to say, he converts us by inspiring us with love for his gospel in gentle ways, suited to the faculties of our souls." (Robinson's Claude, vol. i. p. 199, 200.)

Dr. Doddridge says-" The original (of this passage) is very emphatical, as Mr.

NOTES.

i. e. if my blood should be poured forth in martyrdom.

Ver. 19. But.-Margin, "Moreover."Your state; i. e. the state of the church and of the cause. Vet. 20. Likeminded.-Marg. "so dear unto me," Ver. 25. Messenger.-Gr. " apostle." The pas

tors were the apostles' messengers, or angels of the churches: St. Paul and the eleven were apostles of Jesus Christ. Ver. 29. Hold such in reputation.-Marg. "Honour such."

Paul's ground]

CHAP. III.

PHILIPPIANS.

FINALLY, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.

2 Beware of dogs, beware of evil workers, beware of the concision.

3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

4 Though I might also. have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

6 Concerning zeal, persecuting the

[of confidence. Church; touching the righteousness which is in the law, blameless.

7 But what things were gain to me,

those I counted loss for Christ.

8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ;

9 And be found in him, not having mine own righteousness, which is of the law; but that which is through the faith of Christ, the righteousness which is of God by faith:

10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already at

EXPOSITION-Chap. II. Continued.

Howe beautifully observes; for it asserts, on the one hand, that God is actually or continually operating, and, on the other, that thus to work in the heart for such noble purposes, is the prerogative of God, and an effect worthy his divine attributes and perfections." President Edwards, of New England, says "I question if any word can be found in all the Greek language more expressive." When it is added, that we are to work out our salvation "with fear and trembling," the words imply a great degree of humility and reverence, and are in this sense applied by St. Chrysostom to the holy angels, as is ubserved by Dr. Hammond.

In the latter part of this chapter St. Paul intimates the probability of his being sacrificed on their account, and his blood being poured forth as a libation or drink offering; but in the contemplation of this he triumphed in the true spirit of mar tyrdom.

Before this event, however, should take place, he hoped not only to send them his son Timothy, but even to be liberated, that he might himself visit them. Also to send back unto them their beloved messenger Epaphroditus, of whom he speaks in the most affectionate and endearing

terms.

L

NOTES.

CHAP. III. Ver. 1. To write the same things.To repeat what he had said in the preceding chapter, verse 17, 18.

Ver. 2. Beware of dogs.-L'Enfant states, that the Romans used to chain their dogs at their house. doors, and write over a caution to strangers to be ware of them; to which he thinks the apostle here alludes. Of the concision.-Mackn." excision;" a term framed and used satirically for the bigotted advocates of circumcision.

Ver. 5. An Hebrew of the Hebrews-See Rom. xi. l. Ver. 6. Concerning zeal, &c.—See Gal. i. 13, 14. Ver. 7. I counted loss-i. e. "I threw them away, as mariners (often) do their goods, lest they should endanger their lives. See Acts xxvii. 21." Doddr. Ver. 8. The loss of all things.-Doddr, thinks it not improbable (we think it almost certain) that

Paul had been laid, by his unbelieving brethren, under the great excommunication, which forfeited all his property.

Ver. 10. The power of his resurrection.-See Rom. vi. 4, 5; 2 Cor. i. 5-7, &c.

Ver. 11. Resurrection of the dead.-Macknicht, "from the dead;" i. e. the first resurrection, which is of believers only; 1 Cor. xv. 23; 1 Thess. iv. 16.

Ver. 12. Already perfect.-Some think this may refer to the initiated in the heathen mysteries, who were so called; others, with more probability, refer it to the public games here alluded to. Those who obtained a prize were said thereby to be made perfect; that is, to have gained their object Appre hended of Jesus Christ.-Some think this may refer to those who were taken by the hand, and introduced to the games by persons of repute and credit.

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tained, either were already perfect : but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

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

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

15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

[false teachers:

17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

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

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

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. (D)

CHAP. III.

EXPOSITION.

(D) Ver. 1-21. St. Paul warns the Philippians against false teachers, and exhorts them to place their whole confidence in Christ.-The apostle's first caution is expressed in very strong and unceremonious terms. Dr. Macknight observes"The apostle calls the bigots among the unbelieving Jews, dogs, because they burked against the doctrines of the gospel and its faithful teachers, and were ready to devour all who opposed their errors. Our Lord used the word dogs in the same sense, when he commanded not to give that which is holy unto the dogs. (Matt. vii. 6.) Perhaps the unbelieving Jews are called dogs, likewise, to signify that, in the sight of God, they were now become as abominable for crucifying Christ, and persecuting his apostles, as the idolatrous heathens were in the eyes of the Jews, who, to express their abhorrence of them, called them dogs." The same persons are evidently intended by "evil workers," and

"the concision," or "the excision," as the commentator just named renders it; a word formed by St. Paul, to designate those who contended for circumcision as necessary to salvation; in opposition to whom, the apostle describes himself and brethren as "the true circumcision;" those who looked to the spiritual intent and design of that ordinance-" who wor shipped God in the spirit;" that is, spiritually and evangelically, and" put no confidence in the flesh," nor in any fleshly ordinances, farther than the word of God requires and justifies them in so doing: not but, as he says, if such a confidence were warrantable, no man could have a greater right to boast in external privileges and advantages than himself, being "an Hebrew of the Hebrews," &c. as he subjoins.

But what things soever he had formerly · accounted gain, and valued himself upon, those he now "counted loss for Christ," and in deference to his gospel and his "Yea, doubtless," adds he, burst

cause.

NOTES.

Ver. 13. Forgetting those things which are behind. -This is commonly understood as referring to the ground passed over in the course; but Hammond quotes from Horace a striking passage, which, speaking of a competitor in the chariot-races, says"He presses to overtake those horses which are before his, but contemns and looks not back after any that he has left behind. (Serm. lib. i. sat. 1.)And reaching forth.-Mackn. "Exceedingly stretching myself forward."

Ver. 14. 1 press toward-Macknight, "I follow

along"-the mark-i. e. the white line chalked out to guide their course.

Ver. 19. Whose God is their belly - Or “the belly;" for the pronoun is unnecessary. These were evidently gluttons and drunkards, and gloried in their vices, of which they ought to be ashamed.

Ver. 20. Our conversation, &c.-Doddr. "We converse as citizens of heaven."

Ver. 21 Who shall change our vile body-literally, "Who shall transform the body of our humiliation," Doddridge,

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ing into a rapture of holy triumph-"Yea, doubtless, and I count all things (but) loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things;" namely, fortune, character, and fame-ease, comfort, and (that in which above all things I gloried) my own self-righteousness; "and do still count them all (but) dung, that I may win Christ, and be found (interested) in him; not having my own righteousness, which is of the law; but that which is through the faith of Christ, the righteousness which is of God by faith;"-that righteousness which God imputes to penitent sinners believing in his Son. (See Exposition, Rom. iii. 20-31.)

The apostle adds-"That I may know him, and the power of his resurrection," &c. as if he had said, That I may have an experimental acquaintance with his lovefeel the attractive power of his resurrection, drawing up my heart and affections to heaven and heavenly things-obtain a fellowship in his sufferings and death; if by any means I might attain to the resurrection from the dead-meaning the first resurrection, or the resurrection of the just. St. Paul then returns to his favourite metaphor, comparing the course of a Christian life to the Olympic races-" Not as though I had already attained the prize, or completed my course (see 1 Cor. ix. 24—26); but I follow after (it), if that I may [but] apprehend that, for which also I am apprehended of Christ Jesus." To apprehend, is literally to lay hold of; Christ had laid hold of the apostle, to introduce and to help him onward in the course, and his own anxiety was, that he also might reach the

goal. For this purpose, forgetting the things that were behind, namely, the attainments he had already made, he was still eagerly reaching forward, still pressing toward the goal, eager to " lay hold on eternal life," which is "the prize of (our) high calling of God in Christ Jesus."

"Let, therefore, as many as be perfect" -that is, all who have attained to any proficiency in the Christian life, “be thus minded"-thus earnest in persevering, thus eager to gain the prize.-" Nevertheless (or however), whereto we have already attained, let us walk by the same rule (mark, or line), till we complete our race, and seize the prize of immortality, the resurrection of the dead."

Before we close this chapter, there is one thing on which we beg leave to remark, that many Christians lose time, by stopping to survey the ground they have passed, instead of eagerly reaching for ward to the end; we mean (without a figure), they trust too much to past expe riences, instead of keeping the eye steadily looking unto Jesus, the author and finisher of their faith. (Heb. xii. 2.) There is also another point of view in which this expression may be understood and improved. The racers never stopped to look back after their competitors, whom they ha distanced and left behind: so Christians, when they appear to have gained an advance, and got before their brethren, should not employ themselves in depreciating their slow advances, or in conmending their own superior progress; but each should still keep pressing on, while there is but one before them.

NOTES.

CHAP. IV. Ver. 2. I beseech Euodias, and beseech Syntyche, that they be of the same mind.These appear to have been two Christian females (perhaps deaconesses), who seem to have had some difference between them, and whom Paul wished by all means to reconcile.

Ver. 3. True yokefellow.--Doddr. "Associate." We apply the term exclusively to the conjugal relation; but Paul, we are to recollect, was not married,

and the word is masculine.With Clement alss. The same Clement, probably, whose Epistle to the Romans we have referred to in the second chapter of this Epistle.Whose names are in the book ef life. It is hardly to be supposed that Paul meant to reveal the decree of God respecting these individuals by name; Doddr. therefore softens the expression: "Whose names (as I have reason in charity to hope) are written," &c. See Matt. iii. 16; Rev. iij.&. But

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