19 Whose end is destruction, whose God is their belly, and whose glory

teachers of v. 2; but rather, nominal Christians living in, and (by example rather than precept) inculcating, such heathen licence as he warns the Romans against (Rom. vi. 1, 15), such as seems to have existed among the Corinthians (1 Cor. v. 1-11). The history of modern missions painfully testifies to the fact that the moral pollutions of heathenism too often survive among those who have not only outwardly but to all appearance intellectually embraced the Gospel.

19. Observe the points of the contrast between this v. and 14. For the goal of "the Resurrection," they have " perdition" as their end; for the glorious "prize," their "glory is in their shame"; for the "heavenward calling," they "mind earthly things;" for "God in Christ Jesus," their " God is their belly."

destruction] This rendering (as well as Vulg., "interitus") falls utterly short of the force of the original word, which here (as i. 28) can mean nothing short of final "perdition."

whose God is their belly,] Le., such as (Rom. xvi. 18) "serve not our Lord, but their own belly";-such as say (1 Cor. xv. 32); "Let us eat and drink; for to-morrow we die." whose glory is in their shame] These men in their delusion boast of as glory that which is in truth their shame;-scil., their licence and the sensual indulgence it permits; like those of whom we read, 2 Pet. ii. 10-19.

who mind earthly things] Lit., "And their glory [is] in their shame, they who mind earthly things." This irregularity of construction, so expressive of indignant emotion, disappears in A. V.

See Col. iii. 2, for the same contrast between the "earthly" object, and the "things above” (the verb being same as here, poveîv).

20, 21. THE HEAVENLY CITY AND HEAVENLY HOPE.

20. The contrast of last. is here reversed. For their "earthly things," their "belly-god," their "glory in shame," their final 66 perdition;" we (emphatic) have Heaven, Christ the Lord, the glorified body of the Resurrection,-the Saviour's Power working to subdue and to renew. For our conversation

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,

usually referred to "us" of v. 17 (ie., "me and mine "), vv. 18, 19 being parenthetical. Thus the connection will be, "Follow us (not those earthly-minded guides), for our example savours of heaven." But it seems better to understand "our" as relating to the "perfect," the "us" of vv. 15, 16, and to complete the connection thus :-"Let us hold to our course, you following me, though many follow earthly and sensual ways,--for we Christians belong to Heaven" (cp. v. 14).

conversation] In this word (moditevμa) the image of citizenship reappears from i. 27 (TOMTEVEσde, A.V., "let your conversation be"). There, the idea is of the duty of united defence of a common city; here, it is wider, including all the Christian life on earth, with its relation to the heavenly Hereafter. The rendering (a) of A. V., following Vulg., &c., "conversation," mode of life [as citizens], gives a suitable sense; but no instance has been adduced of this meaning for the noun, which is only inferred from the admitted use of the verb in a corresponding meaning. Others render (b) “citizenship”, ("municipatus,”—Tertullian, Adv. Marcion,' 7); but for this also examples are wanting. III. 24; V., 20; also Jerome, on Zech. iii. It is best therefore to translate (c) "comThis concrete meaning, though not presenting monwealth," "city," as 2 Macc. xii. 7.

an exact contrast to the abstract and sub

jective "minding earthly things," on the other hand corresponds better than (a) or (b) with the verb "subsists" (vmápxe, not "is" merely), which points to a real and objective existence.-"Our present and true country is Heaven,-out Jerusalem which is above" (Gal. iv. 26; cp. Hebr. xi. 10, 16; xiii. 14). See Note at end of ch.

that it may be fashioned like unto his glorious body, according to the

[that it may become] conformable unto ” (μετασχηματίσει, σύμμορφον). The thought of his Lord in Heaven causes him to revert to the thoughts, even the words ("fashion," "form"), of the passage (ii. 6–11) in which he had traced His Course through abasement to the Throne. There, He puts off His Glory, taking the form of man with its servile fashion, and its consequent bumiliation in Death. Here, the progression is reversed:-and by a gradual conforming (v. 10), which through the change of fashion of the raised body is to issue in entire and final conformity, the Christian passes with Christ from the humiliation of this mortal state into the glory of the Resurrection-Life. See Note at end of ch., on "shall change."

our vile body.... his glorious body] "The body of our humiliation." The "vile body" of A. V. is an unhappy rendering, conveying a contempt for the corporeal state which is alien from the Apostle's teaching here and elsewhere. The words rather convey that "humiliation" was not the state for which the body was created, but one that has

working whereby he is able even to subdue all things unto himself.

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supervened. Similarly, "the body of His Glory,"-that in which His Glory dwells, and whence it shines forth. See Note at end of ch. on vile body." that it may be .] "That it may become." The words so translated are not found in the best MSS. They, however, supply the sense correctly.

Lit., "the working of His being able," that is according to the working whereby he is able] His Resurrection (v. 10). "of His Power";-the Power, namely, of

even to subdue all things] "Also to subdue all things;" not merely to transfigure man's body from "dishonour" into "glory" (1 Cor. xv. 43); but moreover to put down all opposing power (cp. 1 Cor. xv. 24-26; Eph. i. 22; also Hebr. ii. 8).

With this sublime thought he closes and enforces his warning;-"Follow not those whose walk is of the earth; but be of us whose walk is heavenward; for we are safe in the strong City of that Power Which prevails over all enemies,—over sin, and death, and hell."

...

2. Beware of dogs. ] See Theodt. on Ps. lviii. [lix.];-in which Messianic Psalm it is remarkable that the persecuting Jews are compared to dogs (vv. 7 [6] and 15 [14]); and farther that they are described (v. 3 [2]) as οἱ ἐργαζόμενοι τὴν ἀνομίαν (cp. κακούς épyáras). "Dog," as a term of reproach, is used in classical writers to express shameless (e.g., Hom., 'II.,' VI. 356). In Eastern countries, where dogs are scavengers, it conveys unclean. In O. Τ. it is applied to persecutors (as above,-see also Ps. xxi. [xxii.] 21 [20]); to false teachers, Isai. lvi. 10, II. In N. T. see Matt. vii. 6; xv. 21, 27; Rev. xxii. 15 (cp. Deut. xxiii. 18). (See Gataker, 'Advers. Misc. Posth.,' XXXVIII.—J.)

the concision] Another interpretation, "the rending [of the Church]," "schism," is to be mentioned only because adopted by Theodt. and noticed by Chrys. (who, however, prefers the ordinary rendering). Donne adopts this interpretation, Sermons,' CXX.-See Suicer, s. v.; Gataker, ut supr.-J.

contrasting and extending;-introducing for mμai (perf.), youμai (pres.); and for Tavra, Távra.-See Winer, 'Gr.,' III. § 53, 7, a. The kai before youμa likewise points the change of tense, but is doubtful (not in Cod. Β).

20. our conversation] This meaning (a) appears to be erroneously attributed to the word Toλirevμa in the only passage that has τοῦ καθ' ἡμᾶς πολιτεύματος διηγηματικὸς ἡμῖν been adduced in support of it. Ὁ δέ γε περὶ Aoyos (Euseb., H. E.,' V. (Proam.). Here it rather means "L commonwealth."

which are alleged in favour of (b), do not The passages of Aristot., 'Pol.' (III., iv., v.) totle says the word is Torcia (TOMITEía prove the point required. For though Arisκαὶ πολίτευμα σημαίνει ταυτόν—v.), he means TOATEía in the sense of mode of government, constitution (Táέis Tâv ȧpxŵv-iv.),—not of citizenship or municipatus.

The classical use of the word appears to be,-(1) an act done by one as a citizen, an act of policy, or of government (as Demosth., 'Cherson.,' 71); (2) a form of government (as Aristot., above). Hence follows readily, (3) the meaning above preferred, a "state" or commonwealth;"-which is found in 2

Macc. (as above), in Philo, in Polybius, &c. (See Meyer in loc.)

Ἡ ἐκκλησία πόλι, ἐπὶ γῆς . . . Εἰκόνας τῆσδε τῆς πόλεως καὶ οἱ ποιηταὶ κτίζουσι γράφοντες· αἱ γὰρ Υπερβόριοι καὶ ̓Αρίμαστοι πόλεις, καὶ τὰ Ηλύσια πέδια, δικαίων πολιTEÚμara. (Clem. Alex., 'Strom.,' VI. 26--J.) Cp. Philo, 'De Confus. Lingg.' Ai yàp τούτων ψυχαὶ . . πατρίδα μὲν τὸν οὐράνιον χῶρον ἐν ᾧ πολιτεύονται νομίζουσαι (Cited by Loesner, in loc.-J.)'

...

21. Who shall change fashioned like unto ..] A.V. here follows Vulg., "reformabit, configuratum." Old Lat. better,— transfigurabit, conformatum."

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=

The words eTaoxnμatioei, σúμμордov, are here used with accurate discrimination. Σχήμα being outward "fashion," while μopon = "form," implying inward realityand their derivatives inheriting these meanings, -it follows that the Apostle here declares a future change of outward fashion of body, to result in a full assimilation of form (implying the whole nature) of the risen Christian to his glorified Lord. He has told us (v. 10) of the gradual process by which the Christian is, in this life, "in course of conforming" (σvμμop

CHAPTER IV.

1 From particular admonitions 4 he proceedeth to general exhortations, 10 shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants, as for the grace of God in them. 19 And so he concludeth with prayer and salutations.

CHAP. IV. I. THE DUTY OF STEDFASTNESS.

The Apostle here resumes the thread of his Epistle. In the close of the digression of ch. iii., he has pointed to the hope of the Resurrection (iii. 20, 21); and from that high theme he now passes, with "therefore" as at the conclusion of his great Resurrection chapter (1 Cor. xv. 58), to the duty of stedfastness. Here, as there, the rapture of anticipation of the glory that shall be, serves but to strengthen his grasp on the earthly present of the Christian life.

1. my brethren . . . ] He multiplies expressions of endearment. Partly (perhaps) to soften the coming words of admonition, -partly because of the thought of their kindness which he has still to thank them for,-he overflows with loving words. From the denunciation of heresy (iii. 2) and corruption (ib. 18, 19), he turns in love and joy to these faithful and blameless "brethren." dearly beloved

beloved With this

That process,

pilóμevos) to Christ's Death. we here learn, is to be consummated by the change of fashion" of the body, from the natural to the spiritual (1 Cor. xv. 44), in the Resurrection. Then the entire man, body and soul, shall be "conformable (ovuμoppos), assimilated alike in outward aspect and in inward verity, to the Glory of the Lord. The Power that works is the same throughoutἡ δύναμις of v. to ἰς τὸ δύνασθαι here; only the putting forth of its highest working " is reserved for the Day of the final change. (See notes on "conformable," v. 10; and on “form,” “ fashion,” ii. 6, 8.)

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vile body... glorious body] The Vulg. (“corpus humiliationis, corpori claritatis") following Old Lat. and followed by the Rhemish ("body of our lowness, body of His glory"), has here preserved the rough Hebraic strength of the original. It is unfortunate that all English Versions since Wiclif have preferred to smooth it down at the sacrifice of force and fulness of meaning. So, Beza gives corpus humile, corpori glorioso"; Luther, nichtigen Leib, verklärten Leibe"; Diodati, corpo vile, corpo glorioso"; Ostervald, &c., แ corps vil, corps glorieux,"-also De Sacy.

TH 'HEREFORE, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

word he begins and ends his loving exhortation, dwelling on it with tender pleasure.

longed for] This word conveys his desire to see them again, as the cognate verb in i. 8. See Introd., § V., A, ii., note 5.

my joy and crown] To one other Church alone, the sister Macedonian Church, does he address like terms of exalted praise; see I Thess. ii. 19. Corn. a Lap. aptly compares Prov. xvii. 6, "Children's children are the crown of old men."

"

The "joy" is in the present (i. 4; ii. 2);— the "crown" pertains rather to his future "glorying in them in the day of Christ' (ii. 16). So Pelag., "Per vos in praesenti laetificor et in futuro coronabor."

The "crown" (σrépavos) is that of the victor (cp. "I have run" in ii. 16 above cited), not the royal crown, which he never arrogates to himself. Usually (see Abp. Trench, 'Syn. N. T.,' s. v.) this word in N. T. denotes the coronal of victory or festivity; distinguished from the kingly diadem

3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with

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(διάδημα). — But apparently the crowns (Tepavo) of the Elders (Rev. iv. 4), and assuredly that of the Son of Man (ib., xiv. 14), are of royalty. The LXX. use the same word for the king's [?] crown (7) 2 Kin. [2 Sam.] xii. 30; Esth. viii. 15; Ps. xx. [xxi.] 4 [3]-The correct statement seems to be, that the former noun means a circlet of any sort, while the latter is restricted to the official crown symbolizing sovereignty.

so stand fast in the Lord] "So,” i. e., as becomes citizens of such a city; cp. iii. 20. Cp. also i. 27 (where see note), in which v., as here, stedfastness is urged as a duty resulting from the fact of citizenship. There it is, "Stand fast, undismayed by your adversaries"; here, "Stand fast, sustained by the assurance of glory,-finding in the Lord strength so to stand." (1 Thess. iii. 8.)

2, 3. ADMONITION IN A CASE OF DISCORD.

2. I beseech Euodias .] This name is wrongly given thus in A. V. with masc. termination. The fem. pron. "these "[women] in next v. (where see note) proves it to be the name of a woman, "Euodia." She and Syntyche appear to have stood high in the Church, whether because of their services (next v.), or their social rank (cp. Acts xvii. 4, 12), or (possibly) their calling as Deaconesses. Misunderstanding between such is an injury to the Body; and he therefore thus publicly urges them to be reconciled. The repetition of the verb, "I beseech Euodia, I beseech Syntyche," while pointing the words as a personal appeal to each, divides the expression of regard, and of blame, equally between both.

For the large part played by women in the first days of the gospel at Philippi, see Acts xvi. 13; 14, 15; 16-18; 40. These two may have been among the "women," "by the river side," the first audience to whom the Apostle preached Christ in Europe (Acts xvi. 13). See Introd., § II., B, 1; § IV., C.— Also § V., A, i. 4, note 3.

that they be of the same mind in the Lord] Not merely to be reconciled, but in a Christian spirit,-in Him according to Whose “mind" all His servants are to "be minded (ii. 5).

3. And I intreat] Read "Yea, I ask" (vai, for xaì of Rec., with best authorities). The verb (pwr) means "1 request" (as of an equal); to which sense it is extended in N. T.

Clement also, and with other my fellowlabourers, whose names are in the book of life. (2)

Greek; its classical meaning being "1 inquire." (Abp. Trench, ‘Syn. Ñ. T.', s. v.)

true yokefellow] The position of the person here addressed cannot have been less than that of Chief Pastor of the Church of Philippi. (So Luther, &c., and some recent commentators.) For (1) he is distinguished by this term "yokefellow" (expressing a certain parity with the Apostle himself), as superior to the ordinary "fellow labourers" mentioned after. (2) In so addressing him the Apostle, without fear of mistake, can omit to name him. (3) The duty of reconciling two important persons is here laid on him primarily, as a man in authority. These words therefore go far to prove the existence in this Church of a Chief Bishop, distinguished in office though not by title from the "bishops" (presbyters) of i. 1 (where see note), among whom we may regard him as included in that But farther, if we adopt the opinion (Grotius, Hammond, &c., and recently Bp. Lightfoot), which seems in itself highly probable, that Epaphroditus, though the bearer of the letter, is the person here addressed and charged with the task of reconciliation, then we must conclude (with Theodt.-see on ii. 25—though on different grounds), that Epaphroditus was the Presiding Bishop of Philippi: and we find a complete explanation of the absence of all notice of such Bishop from the opening of the Ep., in the fact that he was with St. Paul when he wrote it.-That he, though present, is here addressed as if among the Philippians, belongs to the epistolary usage (see first note on ii. 25), by which the writer mentally projects himself into the time present to his readers.

V.

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The supposition (mentioned by Chrys. and supported by many) that in the latter of these words (γνήσιε σύζυγε) we have a proper name Syzygus" (or even, as others conjecture, in the former, "Gnesius "), may be set aside as improbable. See Note at end of ch., on "jokefellow."

"True", i. e., "genuine"; "thou who art in deed, by nature as well as by office, a partner with me in the yoke of Christ's service."

help those women which laboured with me] A. V. here misses the application of the first pronoun, and the force of the relative. Translate, "help these (scil., Euodia and Syntyche) seeing that they strove together with me." The verb is the same as that used i. 27, of the unanimous struggle of the Church for the faith. There, and probably

4 Rejoice in the Lord alway: and again I say, Rejoice.

here, participation in the Apostle's conflict against persecution is conveyed. It may be, as Bengel suggests, that these women had suffered with him when he was scourged and imprisoned at Philippi (Acts xvi. 19-24). The tense (aor.) of the verb suits this view.

Thus the purport is, "I exhort these women to Christian concord: and farther, I call on thee-whose it is, by nature as well as by office, to cooperate with me to assist them in regaining the oneness of mind which ought to subsist between women who once were as one in working and suffering with me."

He forbears to rebuke their dissension as a fault: but treats it tenderly as an infirmity or difficulty, requiring "help," towards the concord which (he assumes) they are themselves striving to regain.

in the Gospel In spreading the Gospel, not, of course, by preaching (this he forbids, 1 Cor. xiv. 34), but by doing and suffering with and for its preachers. In this work he owns them as partakers with him. Thus early is recognized woman's place in the Church's service.

with Clement ] Here he apparently associates Clement and the others with his yokefellow" in the proposed task of peacemaking. Thus these words are to be connected with "help," and not, as by most

with "laboured with me." To mention the

past services of Clement and others would be here irrelevant: but it is in keeping with the spirit and tenour of the Ep., that not the Chief Pastor only, but all who under him are "fellowlabourers" with the Apostle, should be invited by him to unite in restoring harmony in the Church. The importance thus stamped on the matter serves to shew these women at once his high regard for them, and his sense of the hurt done to the cause of Christ by their discord.

Of Clement, this passage only tells us that he was, when it was written, a leading man in the Philippian Church. But his origin may have been (like his name) Roman; and there is no reason to doubt that he afterwards removed to Rome and was, as Origen states (In Joh.' I., 29) the Clement, Bishop of Rome, who wrote the Epistle [? Epistles] that bears his name. See Note at end of ch., on "Clement" :-also Introd., § V., A, i. 4.

whose names are in . . . ] "No need that I should write their names here, to be read of men: God has them written in His Book." See Note at end of ch., on "the book."

book of life] This expression is from the O.T. (Exod. xxxii. 32; Ps. lxviii. [lxix.] 29

[28]). As in an earthly, so in the Heavenly City, the names of its citizens are entered in a Book, from whence those that prove unworthy are to be expunged. St. Paul nowhere else mentions this Book: but see Luke x. 20; Rev. xiii. 8, &c.; also Rev. iii. 5, where the "blotting out" from the Book is spoken of, proving that to be written in it does not convey final security._ See Whitby's citations (in loc.) from the Targum and from the Fathers.-J.

4-9. EXHORTATIONS TO CHRISTIAN TEmPER, THOUGHT, AND CONDUCT.

4. The connection of this and what fol

lows, with the foregoing vv., though not Instead expressed in words, is traceable. of entering into the dispute between these women, he points to the things which form the temper of the Christian citizenship:-jog in Christ, forbearance like His, the looking for His Coming,-prayer which lays all on God, thankfulness to God,-the peace of God.

Rejoice in the Lord] Repeated from iii. 1, where see note. The characteristic note of joy here breaks out afresh.

alway] For "he that rejoices in God alway rejoices." (Chrys.)—“How then says the Lord, Blessed are they that mourn (Matt. v. 4)?-Because so to mourn is to rejoice. For he says not barely Rejoice, but, in the Lord. He that is in the Lord rejoices even in tortures; as they did, who (Acts V. 41) rejoiced in suffering for His Name." (Theophyl.)

again I say] Translate, "again I will say" (fut.). He spares not to reiterate the exhortation (as he says, iii. 1, "to write the same things to me is not tedious ").

"He doubles it to take away the scruple of those that might say, 'What, shall we rejoice in affliction? Yes, I say [will say] again, Rejoice; so that it is not left to us to rejoice or not rejoice; but, whatever befalls us, we must always, at all times, rejoice in the Lord Who taketh care of us." (Geo. Herbert, 'Letter to his Mother.'-J.)

5. This joy springs from a union with Christ and conformity to His Life:—espe cially in the tranquil graces,-gentleness, moderation, patience.-J.