--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 777 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/777/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 777. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/777/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 777. Philippians · 6 of 8 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/777/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/777/#p-N [¶0] 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]). [¶1] 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. [¶2] 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]. [¶3] unto--towards ([He 6:1]). [¶4] 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. [¶5] 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. [¶6] thus minded--having the mind which he had described, [Php 3:7-14]. [¶7] 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]; ; [1Co 3:6]). [¶8] unto you--who sincerely strive to do God's will ([Joh 7:17]; [Ep 1:17]). [¶9] 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]). [¶10] 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)." [¶11] 17. followers--Greek, "imitators together." [¶12] 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]). [¶13] mark--for imitation. [¶14] 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." [¶15] 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]). [¶16] often--There is need of constant warning. [¶17] 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. [¶18] enemies of the cross of Christ--in their practice, not in doctrine ([Ga 6:14]; [He 6:6]; ). [¶19] 19. destruction--everlasting at Christ's coming. [Php 1:28], "perdition"; the opposite word is "Saviour" ([Php 3:20]). [¶20] end--fixed doom. [¶21] 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. [¶22] 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. [¶23] mind earthly things--([Ro 8:5]). In contrast to [Php 3:20]; [Col 3:2]. [¶24] 20. our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" ([Php 3:19]; [He 11:9], [10, 13-16]). Roman citizenship was then highly prized; how much more should the heavenly citizenship ([Ac 22:28]; compare [Lu 10:20])? [¶25] is--Greek, "has its existence." [¶26] in heaven--Greek, "in the heavens." [¶27] look for the Saviour, the Lord Jesus Christ--"We wait for (so the same Greek is translated, [Ro 8:19]) the Lord Jesus as a (that is, in the capacity of a) Saviour" ([He 9:28]). That He is "the Lord," now exalted above every name, assures our expectation ([Php 2:9-11]). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare [Lu 1:21]), so must we look unto the heavens expecting Christ thence. [¶28] 21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, [2Co 4:10]; [Ep 2:19]; [2Ti 2:12]), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier. [¶29] even--not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount ([Mt 17:1], &c.). Not a change of identity, but of fashion or form ([Psa 17:15]; [1Co 15:51]). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter ([Php 3:20]; [Ro 8:11]). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" ([1Co 15:42-44]). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection ([Mi 2:13]). ### Chapter 4 ### Php 4:1-23. Exhortations: Thanks for the Supply from Philippi: [¶32] Greeting; and Closing Benediction. [¶33] 1. "Wherefore"; since we have such a glorious hope ([Php 3:20], ). [¶34] dearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience. [¶35] longed for--"yearned after" in your absence ([Php 1:8]). [¶36] crown--in the day of the Lord ([Php 2:16]; [1Th 2:19]). [¶37] so--as I have admonished you. [¶38] stand fast--([Php 1:27]). [¶39] 2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality. [¶40] in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency. [¶41] 3. And--Greek, "Yea." [¶42] true yoke-fellow--yoked with me in the same Gospel yoke ([Mt 11:29], ; compare [1Ti 5:17], ). Either Timothy, Silas ([Ac 15:40]; , at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as [1Co 9:5] implies he had none. [¶43] help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation." [¶44] which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" ([Ac 16:13]), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere ([1Ti 2:11], ).