Matthew Poole and continuators on Philippians 3

1 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 .

Moreover, or as to what remains, i. e. by way of conclusion to the antecedent matter, and transition to the general exhortation, he here premiseth to the subsequent, admonition.

Willingly repeating the Title of Brethren, to shew the respect he had for them, and to sweeten that he was about to subjoin.

He moves them (as we with almost all do translate it) not as saluting or bidding them farewell, Luk. 1.28. 2 Cor. 13.11. but to rejoice in the Lord, as ch. 4.4. either connoting the object matter of their joy compared with v. 3. or rather the efficient, importing for, and according to the will of the Lord, in a manner agreeable to the pleasure of him who affords a ground of rejoicing in the midst of your tribulations and afflictions, considering his mercy, ch. 2.18.27.29. they might taste how good the Lord is, as elsewhere, Psal. 37.4. Ier. 9.24. with Rom. 5.11. 2 Cor. 10.17. 1 Thess. 5.16. 1 Pet. 1.8. and so not after a carnal and worldly, but Spiritual and Christian manner, to cheer up themselves in him, when the World frowns most, Psal. 4.6, 7.

Writing of the same things cannot be referred to any other Epistles which he wrote to the Philippians, but to those things, which whiles present with them, he had delivered to them by word of mouth, as ch. 4.9. compare Isa. 28.10. Rom. 15.15. 2 Pet. 1.12. 1 Ioh. 2.21.

For my part I do not do it with regret, nor account it tedious (as some Teachers do) as if I were ashamed of it, that I should do any thing superfluous, or not necessary, in Writing again the same things for the matter of them, that I had before Preached to preserve you from falling as others have done, v. 18.

Because this repetition of the same Doctrine, though in another way is pertinent to your Edification, (yea as some reade, it is necessary) 'tis greatly advantagious for your stability in the Faith, and to caution and keep you in safety, from the insinuations of false Teachers, that I now give you a brief memorial in Writing of those things, that you may be cautioned, and they may not, especially in this day of adversity, slip out of your memories, or be lost.

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

He cautions all, both Officers, and People: and though the Original word doth signifie to look with mind and eye, yet it is also frequently rendred to take heed, Mark, 8.15. & 12.38. & 13.9, 23, 33. 1 Cor. 16.10. 2 Ioh. 8.9.

Of those Dogs, (with the Article emphatically proposed) a Metaphor borrowed from those voracious, fierce, impure Animals, whose price was not brought into the Lord's house, Deut. 23.18. Prov. 26.11. Isa. 66.3. 2 Pet. 2.22. to connote the false Apostles, who endeavoured to corrupt the Gospel with Iudaism and Prophaneness, even Anti-Christianism, compare Psal. 22.16.20. Mat. 7.6. & 15.26. Rev. 22.15. Some think the Apostle may allude unto the Proverbial Speech, Take heed of a mad Dog, forasmuch as false Teachers, being acted as with a certain madness, would bite Christ and his Apostles, and tear his Body; and these mad Dogs were the more dangerous, in that they did not bark so much as bite. Hence they say, Take heed of a dumb Dog, and still Watcher. There were of several sorts, enemies to the Cross of Christ, Gal. 5.12. 1 Thess. 2.14.15. some more secret, as Absalon against Amnon, 2 Sam. 13.22. pretending contrary to their practice, 2 King. 8.13. & [illegible: 2 letters].22. our Saviour bid his Disciples beware of such, Ma[illegible: 1 letter]. 10.17. which he found to be of this temper, Psal. 22.16, 20. & 55.15. though some of them were but dumb Dogs, Isa. 56.10. some such there were amongst the Philippians, who notwithstanding their fair pr[illegible: 1 letter]text, were enemies to the Cross of Christ, did secretly disparage his true Apostle, and tear his Flock, see v. 18. of this Chapter, with ch. 1.15, 16.

Such as pretended to labour in promoting the Gospel of Christ, but secretly were doing mischief amongst Christians, not serving the Glory of Christ, but their own Bellies, v. 18, 12. being as he elsewhere calls them, deceitfull Workers, 2 Cor. 11.13. glorying in the flesh, Gal. 6.13.

By an elegant allusion to the name Circumcision, which Rite the Iews did glory in, and some false Teachers of Christianity after the time of Reformation, did urge as necessary to Salvation, and require it from others, Act. 15.1. Gal. 5.2.4. & 6.12. Paul here in an holy Sarcasm charges the Philippians to take heed of, under the contemptible name of, the Concision, or cutting off, intimating that the exterior part of that typical work, which was done in the cutting off the fore skin, was now from the coming of Christ, altogether made a meer cutting off the skin condemned by God in the Heathens, as a prophane incision, Lev. 19.28. & 21.5. where the LXX use the same preposition in the compound word, the Apostle here doth in contempt of the thing; which could now bring nothing of profit, nothing of holiness, nothing of honour to any Christian, could no more avail, or advantage a Man now, than if it were conferred on a Beast, being no seal of the Covenant now, but a stickling for that Rite (when abolished by Christ) which was a meer rending of the Church, and in that effect a cutting off from it, Gal. 5.10, 12. And the Apostle doth three times signantly repeat this word, beware of these enemies to Chri[illegible: 3 letters]an purity and unity, to shew how necessary it was to avoi[illegible: 1 letter] their insinuations, against which he is more sharp in his Epistle to the Galatians.

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

In opposition to, and confutation of the Concision, he speaks of himself, and all true Believers in the fellowship of the Gospel, partakers of the same Grace and Spirit with him, ch. 1.5, 7. & 2.1. and saith We.

Using a Metonymie, are the Circumcision now acceptable, and not displeasing to God, i. e. we are what is really signified by it, and therefore as to the main intent of it are the Circumcised (it being usual to put Circumcision for Circumcis'd, Act. 11.2. Rom. 3.30. & 4.12. & 15.8. Gal. 2.7, 8, 9, 12. Col. 4.11. Tit. 1.10) he doth not mean with respect to carnal Circumcision, i. e. which is outward in the Flesh, but which is inward in the Spirit, Rom. 2.28, 29. made without hands by the Circumcision of Christ, with whom we are buried in Baptism, Col. 2.11.12. and being Christ's are Abraham's spiritual Seed, and Heirs of the Promise, Gal. 3.29.

i. e. Who having cut off all carnal confidence of Salvation, in any external services (which they of the concision contend for) and do Worship God not with carnal, but spiritual Worship, such as now under the Gospel he doth require, Ioh. 4.23, 24. Rom. 1.9. from a renewed heart, Ioh. 3.8. 1 Pet. 3.15. yielding peculiar adoration to the Lord our God, with a sincere mind, and by the assistance of his Spirit in the exercise of Faith and Love, Rom. 8.5, 6, 26, 27. Eph. 3.16, 17. & 6.18. Heb. 10.22. according to the same rule he hath prescribed, v. 16. with Rom. 12.1, 2. Gal. 6.16. in and through Christ, Heb. 13.15.

In whom alone (not in Moses also as false Teachers would join them) glorying we trust for acceptance with God, 2 Cor. 5.9. Gal. 6.14. in communion with whom is ground of rejoicing through Christ, who is the substance or body of Mosaick shadows, v. 9.

And not rest, or trust, or place our hope in any carnal or external privilege or performance, or any other besides Jesus Christ to commend us to God, Gal. 3.2, 11, 12, 13.

Marginal references: Joh. 4.23.

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 .

To prevent any cavil about what he said as if he did magnifie Christ, and forbear glorying in those external privileges they did so much bear themselves upon, out of envie to them, for what they had; he here argues upon supposition (as elsewhere to cut off occasion from Boasters, 2 Cor. 11.12, 18, 21, 22.) that if it were lawfull, and would turn to any good account to confide in the flesh, he had the same ground the Impostours had, and might build up that in himself which he had destroyed in others, Gal. 2.18.

Yea, and to compare things by a just balance, if any of those he had justly taxed, or any other that in conceit might hold his head higher in that way, he could produce not onely as much, but much more ground of trust in those external Rites, &c. as he that was most excellent; onely that it was in vain, and of no value, v. 7.

5 [illegible: 1 letter] Circumcised the eighth day , of the stock of Israel , of [illegible: 1 letter] the tribe of Benjamin , an Hebrew of the Hebrews : as touching the law, a Pharisee .

Or there was, or I had the eighth day Circumcision; so it may by a usual supply of the Verb be read, (as also what follows) without a Metonymie. He begins with his birth Privilege, intimating that he was not proselyted, but Born within the pale of the Church, and dedicated to God under the seal of the Covenant at the day of God's appointment, Gen. 17.12.

Not sprung from Ethnic Parents, not an Ishmaelite, or Edomite, but a genuine Israelite Rom. 11.1. 2 Cor. 11.22.

Of that more honest division where the Temple stood, Ios. 18.28. of the tribe of Benjamin the Son of beloved Rachel, and his Father's Darling, Gen. 44.20. Rev. 21.10. under God's special protection, Deut. 33.12. forward in the Reformation, Ezra, 1.5.

A true descendant by Iacob, from Abraham the Father of the faithfull, called an Hebrew (Heber joined not in building) Babel Gen. 10.21, 25. & 14.13. 1 Sam. 4.6. signifying that he was of the truly ancient Lineage which retained the Hebrew Tongue, Ioh. 8.33, 39. Act. 22.2. Rom. 4.12. 2 Cor. 11.22.

By Religion and stricter observation of the Law, according to the prescript most in vogue, of that Sect which for Learning, knowledge of the Scripture, and reputation for Holiness, was the most eminent, Act. 26.5. yea, and his Father was of this Order before him, Act. 23.6.

6 Concerning zeal , persecuting the church : touching the righteousness which is in the law, blameless .

Not lukewarm, but exceeding fervent in the strictest observances of the Pharisaic Order, which was much in external Devotion, Luk. 18.12. very soli[illegible: 1 letter]itous for Proselytes, Mat. 23.15, 25. Herein he was above his equals for years, being exceedingly zealous of the Traditions of the Fathers, Gal. 1.13. (and his zeal had been very commendable had it been in a good matter, Gal. 4.18.) that which the false Apostles contended much for.

Which he shewed all manner of ways in his rage against the Church of Christ, (conceived by the Pharisees to be opposite to the Law of Moses, Act. 9.1. & 22.3, 4. & 26.9, 10, 11, 12▪ Gal. 1.13.)

He rises higher yet in his personal Obedience; he might have been a Zealot in hi[illegible: 1 letter] Sect, and yet an Hypocrite, if not of a scandalous life; but it seems in the external observation of those things which the Ceremonial or Moral Law did prescribe, he was in the eye of Man, of a blameless conversation, resembling Zachariah and Elizabeth, Luk. 1.6. Men could not tax him, he had behaved himself so conscientiously, Act. 23.1. yet when he had his eyes opened, he found here was no such matter of confidence for him before God, 1 Sam. 16.7. 1 Cor. 4.4. This external performance he found when enlightned, was far short of internal and perfect obedience, Rom. 7.7. and therefore he saw it necessary to change the ground and foundation of his confidence, all that he before rested on unto Christ alone, 1 Cor. 3.11. 2 Cor. 5.17. not seeking to receive honour from Men, but that from Christ onely, Ioh. 5.44.

Marginal references: Act. 8.3.

7 But what things were gain to me , those I counted loss for Christ .

Having argued how he might have had as great a plea for confidence of his acceptance with God as any, if it would have held from the recited particulars, he now shews.

How advantagious soever they had, in the judgment of others aswell as himself, been reckoned to be, before he was effectually called.

Yet, since the scales fell off his eyes that he could discern the truth, he was so far from accounting them profitable, that indeed he accounted them prejudicial, so far from an advantage, that they were a damage to him, looking for Salvation by Christ alone, Mat. 21.31. Rom. 9.30. They were but as pebles that hide the Pearl of price, Mat. 13.44. as cyphers to this figure, that can make any thing valuable; therefore by Paul prefer'd to all before.

8 Yea doubtless , and I account 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 .

He very emphatically in the Greek expresseth his stronger resolution upon further deliberation.

Whatever they be in themselves they are but loss or damage, of no worth to me, as to any dependance on them for acceptance with God.

Compar'd with the surpassing worth, and excellency in the fiducial, experimental (as is plain from what follows) knowledge of Jesus Christ in his person, Offices, and benefits wherein an eye of faith can discern transcendent mysteries, Is. 53.11. Ioh. 17.3. 1 Ioh. 5.20. 1 Tim. 3.16. 1 Pet. 1.12. to be ador'd by the sincere servants of so excellent a Lord, Mark 5.30, 33. to have an interest in whom, and to enjoy whom every thing besides is despicable.

For whom (he adds) he did not onely account them loss (as v. 7.) in his judgment and readiness to loose them, but he actually sustained the loss of them, Act. 20.23. 1 Cor. 4.13. 2 Cor. 11.23, &c. as to any plea for his acceptance, he suffered them all to go in this case, which he could not do till God of his rich and insuperable grace, wrought this resolution in him, by his holy Spirit, then he willingly did it.

Yea and upon a right stating of the accounts he reckon'd he was no loo[illegible: 1 letter]er by the exchange, in that he did esteem them in a just balance comparing spiritual things with spiritual, 1 Cor. 2.13. in point of trust, those excellent things, with an excellent Christ▪ to be no better than dung (as we with the Syriac and others translate the word) or Dogs-meat, refuse cast to the Dogs, with others (and might agree with the gust of those, v. 2. whom he calls Dogs, Mat. 15.26. Mark 7.28.) Those much conversant in Greek Authours do criticize largely upon the word, which is acknowledg'd on all hands to import things if not loathsome, yet vile, and contemptible, as Chaff, or &c. and so not absolutely but in their respect, did Paul account all things in comparison of Christ, even our good works proceeding from an heart sanctified but in part; he doth not mean of the substance, but quality of the trust or merit placed in them, not in themselves, but in regard of confidence in them, as to pardon and acceptance with God: not in point of sanctification, but justification, the Apostle is here speaking to. So to rely upon them would not onely comparatively, but positively be greatest loss, as keeping from Christ, who is the greatest gain; for which the loss of all beside was to be sustained.

That he might gain him, and be assured of an interest in him, whom he had above describ'd in his state of humiliation and exaltation, and enjoy Communion with him, Mat. 11.28. Luk. 14.26, 33. 2 Cor. 4.6. 1 Ioh. 5.12. of whom he would receive more, and for whom he would do more, aiming at the making of Christ himself his own, by some kind of propriety, 1 Cor. 1.30.

As he had reckon'd and rated when he was first wrought upon to entertain Christ, so at present he did not alter his judgment, [illegible: 1 letter]n the valuation of any thing he had rejected: yea he speaks universally what he did but indefinitely using the present tense with a discretive particle: he disesteem'd, not onely his Jewish privileges and exercises before, but his Christian after conversion, as of any worth to commend him to God, or as any matter to be rested on for his justification before God, shewing he did not ascribe his being accepted to eternal Life, unto his own works after he was renew'd, and now had so many years served God in his Apostolical ministry, performed such excellent works, planted so many Churches, gain'd so many Souls to [illegible: 1 word], pass'd through perils for the name of Christ. He remarka[illegible: 2 letters]y puts in all not onely which he had before recited, but to all works as such whatsoever, yea and to all whatsoever could be thought on besides Christ.

Marginal references: Ier. 9 23, 24. Col. 2.2.

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 .

A learned interpreter reads it actively, and may find, or recover in him, all my losses. But following our own translation. By winning of Christ, the Apostle doth not onely mean the profession of the faith of the Gospel but his union with Christ, and participation of him, which in the judgment of the all seeing God, will answer all damages, when a man comes to stand in judgment at his tribunal here or hereafter, Rom. 8.1. this being the onely course can be taken to be found of him in peace at the last, 2 Pet. 3.14. for out of him is to be under the curse, Gal. 3.10. Eph. 2.3, 12, 13. It is necessary therefore that a man be implanted into him who in his priestly Office acted in our name towards God, Heb. 5.1. & 10.7. and that he abide in him, our head, Ioh. 6.56. & 15.4. Eph. 5.30. Col. 2.6, 7. 1 Ioh. 5.12. and not be found in himself.

That we might more fully understand his meaning of being found in Christ. He defines it negatively, and positively, by distinguishing of a twofold righteousness, supposing one necessary to his acceptance with God 1. inherent within him, which he called his own, as being personally perform'd by him.

Who describes it to be in a conformity to the law, and the righteousness which the law requires, and those works of it, which if a man do, loving God withall his heart, he shall live in them, Rom. 2.13. & 3.27, 28. & 10.5. He makes no distinction of any works done by him before or after conversion, but declares he dare not adventure to be found in any personal inherent righteousness of his own, as to the special end of his justification before God, Gal. 3.10, 11, 12. He doth not say not having good works, unto which he was created in Christ Jesus to walk in them, Eph. 2.10. but not having mine own righteousness, he could not trust to any thing within him, as to his standing before God, however he was now enlighten'd, and acted by a better principle, having a better end than whiles a Pharisee, he could not upon that account have confidence towards God, no more than Noah, who was a Prophet and preacher of righteousness, and in his generation, as to his inherent righteousness, the most perfect and just man, or Abraham, Gen. 15.6. Rom. 4.3. or David, Psal. 130.2. & 143.3. But 2. he stays upon a righteousness without him, which is not his own by any acquisition of his, but the righteousness of another, Tit. 3.5, 6, 7.

Viz. of Christ, without which he would not be found, and in which he would be found, i. e. that which is through the faith of Christ, having him for its object, which he doth elsewhere oppose to the deeds of the law, or works of righteousness that he had done, Rom. 3.28. Gal. 2.16. Tit. 3.5. as he doth believing unto doing, which describe these two sorts of righteousness, in the one of which he would be found at his Tryal for justification, in the other he would not, Rom. 1.17. & 10.5, 10, 11. hence,

He doth by the following expression signifie more clearly the righteousness he stays himself upon, and wherein he would be found at God's tribunal, viz. the same righteousness, which Noah had an Eye upon (typified by the Ark) when by preparing an Ark, he became heir of the righteousness which is by faith, Heb. 11.7. the righteousness which is of God by Faith, not his own, but counted unto him for righteousness, as unto Abraham who believed God, Rom. 4.4. as unto David, unto whom God imputed righteousness without works, Rom. 4.6. This righteousness of God which he imputes upon believing, is not originally the believers own inherent righteousness, but the righteousness of another in another, and theirs onely derivatively from him, in whom believers are made the righteousness of God, 2 Cor. 5.21. (who are not said to be made the mercy of God) unto them being in Christ Jesus, he is made righteousness, 1 Cor. 1.30. yea the righteousness of God, Rom. 1.17. (these are spoken of by the Apostle distinctly, as here so elsewhere, Rom. 10.[illegible: 1 letter]. with 9.31, 32.) as not onely freely given, and imputed of God, but as being onely of value in the judgment of God to justifie, because performed by him, who is not onely man but God, Act. 20.28▪ & Rom. 3.21, 24, 25. & 10.3. Not that it can be meant of the essential righteousness of God, for the righteousness by the faith of Christ, Rom. 3.22. or that which constitutes them righteous in God's sight, upon their receiving of Christ and being implanted into him, was that obedience which he yielded unto God for them voluntarily doing and suffering his will, Ioh. 15.13. Rom. 5.6, 7, 8. Phil. 2.8. 1 Tim. 6.13. Heb. 9.14. For this obedience in their stead being fully perform'd by him who had the divine and humane Nature conjoyned in himself was of infinite value, so that his mediatorial righteousness being some way imputed to those who are found in him, they are found righteous before God in his just judgment, as living Members of Christ, to whom they are united by the Spirit and Faith, Ioh. 6.56. & 15.4. Eph. 5.30, 32. Col. 1.27. This mystical head and body making but one Christ, and thereupon his righteousness is reputed theirs (and thereby they are set right with God) in such a measure as is meet for it to be communicated from Head to Members, who partake of the thing imputed, the righteousness which satisfied the law, and therefore most proper to justifie against it, and answer the demands of it. And in that it is said to be the righteousness of God by faith, we consider faith as the means whereby we came to be interessed in it. Faith it self is not the righteousness, which is upon, not in the believer, Rom. 3.22. entring into judgment with God: but the righteousness which believers find in Christ, which was ordain'd of God to denominate them righteous. The law (which requires obedience) having its end in nothing but the righteousness which satisfi'd it, called the righteousness of Christ, Rom. 10.4. with Tit. 2.13. 2 Pet. 1.1. wherein the law is established, Rom. 3.31. and its righteousness fulfilled, Rom. 3.31. & 8.4. inherent graces are not called the righteousness, but our own, Mat. 5.20. Luk. 21.19. Rom. 10.8. 2 Cor. 8.8. Col. 1.4. 1 Pet. 1.21. Christ is so far righteousness as he is the end of the Law, and that he is in the satisfaction it self, not in remission which is an effect of it.

10 That I may know him , and the power of his resurrection h, and the fellowship of his sufferings , being made conformable to his death .

As consequent upon the former he had by winning of Christ, he doth here insist upon Sanctification, which would result from Faith's exerting it self, in a further saving experimental knowledge of Christ, to be found in whom, he undervalued all besides conformity to Christ in holiness, being to have communion with him in righteousness, 1 Cor▪ 1.30. God having appointed those who are found in Christ, to be conform'd to his image in holiness, Rom. 8.29. 2 Cor. 3.18. This saving knowledge is express'd elsewhere in scripture by the senses, Ioh. 10.4. 2 Cor. 4.6. 2 Cor. 2.14. Eph. 1.18. 1 Pet. 2.3. All and onely those found in Christ, do so know him, Ioh. 5.20. & 6.46, 69. Heb. 8.11. and desire so to know him, c. 1.9. that they may have a lively sense of his power, communion and conformity, 1. The power of his Resurrection in us, i. e. from the death of the Soul, under a Privation of spiritual life, and the image of God, unto newness of Life by the effectual working of the same spirit which raised Christ himself from the dead, Rom. 6.4, 10. Eph. 1.20. & 2.5, 6. called the first Resurrection, Rev. 20.5. When the Soul is raised from under the dominion of sin where it lay.

By communion of Christ's sufferings; is not meant of bearing a part in the merit of his personal sufferings, but of being partaker of his sufferings in his Members, or mystical Body, whether inward or outward (though this chiefly) Mat. 20.23. Act. 9.4. Rom. 8.17. 2 Cor. 1.7. & 4.10, 11. Gal. 5.24. Col. 1.24. 2 Tim. 2.11, 12.

Some reade whiles made conformable to his deat[illegible: 1 letter] ▪ not onely in dying to Sin, Rom. 6.5, 6. but in being conformed to his image in suffering, Rom. 8.29. dying daily, or always living ready to be delivered to death for Jesus sake upon his call, Rom. 8.18. 2 Cor. 4.11. such was his Christian temper that he could cheerfully goe through sufferings by reason of some Communion and conformity he hath in them with Jesus Christ.

11 If by any means I might attain unto the resurrection of the dead .

Being found in whom after Justification and Sanctification, he doubts not to be glorifi'd (by a figure of a part, Resurrection of the Body, for the whole) though he expresseth himself as one that must pass through difficulties e'er he attain not onely to a spiritual Resurrection from Sin, but a glorious one of the Body from the grave, even such an one, as will be an elevation or Ascension of the Body united to the Soul, not onely exempted from the grave, but exalted into the Air, to be for ever with the Lord, 1 Thess. 4.14, 17. from whom he was assured no death should separate him, Rom. 8.38, 39. 2 Tim. 4.8. who lived by faith in expectation of the time and the manner of it, 1 Cor. 15.14.19, 30, 32. 1 Pet. 1.6, 7. that he should be then compleatly holy in his measure as Christ himself is.

12 Not as though I had already attained, either were already perfect , but I follow after , If that I may apprehend that for which also I am apprehended of Christ Jesus .

By an elegant Anticipation and correction, lest any should conclude from what he had written, as if he were now arrived at the height he aim'd at in the excellency of the knowledge of Christ and a full and perfect stature in that body, or almost at the very pitch, he doth here make a modest confe[illegible: 1 letter]sion of his not attainment (whatever false Apostles might pretend to) 2 Cor. 10.12. & 12.6, 7. but of his earnest desire and utmost endeavour to be rais'd to the compleat holiness he was design'd to in heavenly places in Christ Jesus, Eph. 2.6.

He did pursue with all vigour as those labouring in the Agonisticks with all his might and main, not desponding of obtaining the goal, 1 Cor. 9.26. with 2 Cor. 4.8. with groanings and longings after utmost perfection, 2 Cor. 5.4, 6, 7. 2 Pet. 3.12. as those perfected in glory, Heb. 12.23.

If that or whether that (not as intimating any uncertainty, but his more earnest contending for holiness in the Christian race) I may lay hold on that attainment to be as holy as men shall be at the Resurrection.

Even as, or for which (as we render it well so, c. 4.10) i. e. For which end, or for this purpose to be perfectly sanctified and glorified at the Resurrection.

He was at his effectual calling laid hold on by Christ, being found in whom he was striving after perfection. This apprehended is a metaphor borrowed from those that run in a race, one taking hold of another to draw him after to win the prize as well as himself. He eyed Christ having taken him into his hand, as one that would not suffer him to be pluck't out by any opposers, Ioh. 10.28. He knew that Christ having brought him nigh unto God; and undertook to work such a measure of holiness in him, one day would compleatly glorifie him, so that whatever he pass'd through, nothing should be lost, Ioh. 6.39.

Marginal references: 1 Tim. 6.12.; Heb. 12.23.

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

He repeats in somewhat a different manner of expression what he had written in the former verse with a friendly compellation, gently and kindly to insinuate a caution against the false teachers suggestion about perfection in this state, from the instance of himself so eminently call'd to be an Apostle of Christ, 1 Cor. 10.12. who after all his labours and sufferings for his sake, did reckon, he had not yet arriv'd to the height of what he was call'd to.

But he would have them to understand that he was so intent upon this one thing, for which he was brought by the spirit into communion with Christ, as if there were not any thing else worthy of his thoughts (as Psal. 27.4. Luk. 10.42.)

Like a true spiritual racer not minding what he had received by grace from him who had took hold of him, or how much he had run of his Christian race, reckoning it was much short of the whole, or the main intended by Christ in taking hold of him.

But straining forward, as it were with all his force and skill, casting himself like a dart towards the mark, so running that he might obtain, 1. Cor. 9.24. all and the whole, that was his particular portion for ever, to be received from God, as the purchase of Christ, even the total, that God had in and by Jesus Chri[illegible: 2 letters] ▪ designed him, and in Christ bestow'd upon him, out of his rich grace as his special allotment.

Marginal references: Psal. 45.10. Luk. 9 62.

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

He did not look back, Luk. 9.62. nor was lazie, but did follow hard with an eager pursuit, (Mat. 11.12.) after the perfection that was in his Eye, not erring from his main scope, conside[illegible: 1 letter]ing what he had received was but in part, he did still press for more, upon that ground that Christ had apprehended him for more, as if he were stretching out his hands to lay hold of it.

Trusting he should through grace, be kept all along, maugre all difficulties in the hand of Christ, till upon his account, he should be fully possessed of all that was aim'd at; even that which is styled the Prize, or victorious Palm of our high calling, and the Christians may well be termed an high calling, considering their heavenly birth when called, and laid hold of by Christ, Ioh. 1.13. and the purchased inheritance eternally setled upon such spiritual high-born Princes, Eph. 1.14. Rev. 1.6. who are by one oblation perfected for ever, Heb. 10.14. which will appear most glorious, when they are raised up in Christ, who will then give out all the Salvation he hath called us unto.

Marginal references: Heb. 3.1.

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

From the instance of himself imitating Christ, in lo[illegible: 1 letter]ing condescension, and lowliness of mind, ch. 2.3, 5. Worshipping God in the Spirit, and not having confidence in the Flesh, ch. 3.3. in the fellowship of Christ's sufferings, v. 10. pressing forward to absolute perfection, he here doth with himself encourage as many Rulers and Ruled who were setled in the fundamentals of Christianity, and who had made progress in Holiness, to mind that main business of Religion, for the prevention of what might ensue upon exasperating differences; whereupon he stiles them comparatively perfect in the way, not in the Heavenly Countrey, 1 Cor. 13.10. which doth not disagree with what he said before, if we further distinguish of a perfection. 1. Of integrity and sincerity, which some call of parts; as a perfect living Child that hath all the parts of the Parent, so upon the new birth every real believer receiving grace, for grace, Ioh. 1.13, 16. 2. Of maturity, proficiency or degrees where grown to a full stature in Christ; here relatively and comparatively to others, who are more rude, ignorant and weak brethren, sith in regard of their progress in godliness, they are not took up with childish things, 1 Cor. 13.9, 10, 11. with 1 Cor. 14.20. but are grown more adult, and no more Children, 1 Cor. 2.6. Eph. 4.13, 14. Heb. 5.13, 14. & 6.1. which he doth elsewhere in regard of their experimental knowledge call spiritual, Gal. 6.1. who here worship God in the spirit, v. 3. As many as are sincere of whatsoever stature (whether Bishops, Deacons, or private Christians.)

He would have to be so minded, as he himself was in renouncing all carnal confidence, acknowledging there gradual imperfection, and still to be striving and contending, to a fuller measure of holiness, till they come to be consummate in Christ.

And if any through ignorance of Christ and themselves, conversing with those ready to mislead them should be of any other perswasion in some things onely, considering the different attainments of the strong and weak, and thereupon the variety of sentiments, whence would spring some differences not onely in opinions but practices amongst them (which yet hindred not their agreement in what they were attain'd to.)

He hoped Christ who had already called, or apprehended those sincere ones would in due time rescue them from so dangerous an error, 1 Ioh. 2.20, 27. if they would attend upon him in the use of means to come to the knowledge of the truth, with faith and prayer, yielding up themselves to be taught of him.

A Learned Man reads it from the Greek to this purpose. As many therefore as are perfect let us think this; and if ye think any thing otherwise, even this also, God will or may reveal to you, (besides what we have attained to) to walk by the same rule, to think the same thing: conceiving it not congruous to the sense, or syntax, but aliene from all manner of speaking, to translate it Imperatively, Let us walk by the same rule; but following our own Translation.

Marginal references: 1 Cor. 14.20.

16 Nevertheless whereto we have already attained , let us walk by the same rule , let us mind the same thing .

However let us, or we ought to walk in obedience to Christ, love to him and each other, according to the light we have already received, trusting he would make known his mind more clearly to us; our using the light we have well, is the ready way to have more: it behoves us then to live suitably to that degree of the knowledge of Christ we have attain'd, 1 Ioh. 2, 3, 4, 5. but still within our lines with regard to the same rule.

Whether in this Metaphorical allusion the Apostle do borrow his phrase from Architects, Souldiers, or Racers, is not much material. Be sure he had an Eye to that same rule was well known to them, and by which he regulated himself, and therefore it was such a Canon as really had a divine stamp upon it, that very Canon in exact conformity whereunto, God's Israel might be sure of the best peace, Gal. 6.16. Phil. 4.7. The unerring word of God exemplified, in the condescending love of Christ, whom he had proposs'd to their imitation in whom he was found, and the fellowship of whose sufferings, he desired to know more perfectly being heavenly minded, in opposition to those who became enemies to his Cross, v. 19, 20. with Gal. 6.14, 15. The rule of Faith, love, and a Christian life, or heavenly Conversation, which he doth elsewhere call a walking in the spirit, and according to the Spirit in opposition to walking in and after the flesh, Rom. 8.1, 5. Gal. 5.16.

In like manner all of us who are spiritual, grown Christians, should be so affected, being of one accord, one mind, and one judgment in imitation of Christ, so far that the adult, or better grown Christians, should not despise the weak or less grown, neither should they judge the adult, but in the fundamental Articles, those main principles of the Christian institution wherein we all agree, in that common Salvation towards which we all press, agreeable to the Analogy of faith, we should still be perfecting holiness in the fear of God, by the same rule of faith, and loving and mutual condescension, by the unity of our judgments in the main business of Religion, the concord of our affections, the concurrence of our ends, our consent and delight in the same truth: we should declare to the Church of God, in our differences Christ is not divided, but in the variety of perswasions in lesser matters (not fundamental) the purity, holiness and peace of the Church is still preserved, c. 2.14. The main principles attain'd wherein dissenting parties agree, being the measure of all other doctrines, to hold nothing inconsistent with the Majesty or truth of the foundation, to walk circumspectly, and in order, according to that wherein is an harmony, not to break our rank, or leave our station contrary to received prescripts, wherein every Christian is to ex[illegible: 1 letter]cerise a judgment of discerning for himself, Rom. 14.23. and not impose on each other (as that sort of Christian-Iews who did compell the Christian-Gentiles, Gal. 2.14, 15, &c.) superadding no preter-Evangelical Doctrine, Gal. 1.8, 9. to live godly, agreeable to known truths, to serve God soberly and prudently (with due moderation) in our places consonantly to the measure of the Rule God hath distributed to us, 2 Cor. 10.13. holding the truths wherein we agree in love, unity, and constancy. It being more reasonable that the many truths wherein we agree, should cause us to join in love which is a Christian duty, rather than the few opinions wherein we disagree should cause a breach in affection, which is an humane infirmity.

Marginal references: Rom. 12▪ 16. & 15.5.

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

He doth here not onely propound his own single example to the Brethren at Philippi, as he doth to others elsewhere, 1 Cor. 4.16. implying the limitation there expressed, viz. as he and others were followers of God and Christ, 1 Cor. 11.1. Eph. 5.1. 1 Thess. 1.6. & 2.14. but by a word expressing joint consent, he would have them to be fellow-imitatours, or fellow-followers of him and others in what he had exhorted them to, yea with one heart. So they would be like other Churches (which he had planted, that had an eye upon his example.)

Whom he would have them accurately to observe, following their Faith, and considering the end of their conversation, Heb. 13.7.

Agreeing with his, and Timothy's (who joined with him in this Epistle) and others, in opposition to those who were causal of division, Rom. 16.17. 1 Cor. 1.12. even such as he describes, v. 18, 19.

Who did not Lord it over God's heritage, but were ensamples (in Faith, Love, and Humility,) to the Flock, 2 Cor. 1.24. 1 Tim. 4.12. Tit. 2.7, 8. 1 Pet. 5.3.

Marginal references: 1 Pet. 5.3.

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 .

He doth as in Parenthesis according to our Bibles, alledge reasons for his proposals. 1. There were not a few who did at present walk otherwise, being evil workers, v. 2. not to be imitated or followed, Mat. 7.22, 23.

(Of which as a faithfull Watchman he had again and again given them warning.

And now also by this present Writing out of great compassion to their immortal Souls, he did repeat it again with tears in his eyes)

2. They were such who did in the general (whatever they might under a fair shew pretend) oppose the Gospel of Christ, yea did in effect under the cloak of profession, that which was in a tendency to evert the true Christian Doctrine, Discipline, and Holiness. They did goe about to mingle the Law and the Gospel, to join Moses with Christ for Justification, as v. 4, &c. Gal. 2.21. and so undervalue redemption from the curse, Gal. 3.13 & 5.2, 4. in special these Epicureans (as should seem they were by the following character, rather than real Christians) might rightly be called Enemies, because they did seem by their sensuality to restore the Kingdom to those whom Christ had on his Cross openly spoil'd of it, Col. 2.15. that they might gratifie the Iews in urging the necessity of Circumcision, so undermining the vertue and merit of Christ's Passion, defaming the end of it, as the Iews did him in it, and in times of Tryal avoid persecution, Gal. 6.12, 14. they shewed themselves by interpretation really to be Enemies to Christ Crucified, 1 Cor. 1.23, 24. & 2.2.

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

(3) Their condition will at last be miserable as he had limited above, ch. 1.28. of their being under the dismal token of perdition, their end will be according to their works, 2 Cor. 11.15. However they may live delicately at present, in gratifying their sensual appetites, be free from persecution, admired and respected by many, and please themselves in their present course, yet their fruit and wages at the last cast will be dreadfull, Rom. 6.21, 23. Gal. 6.8. Rev. 18.8. & 19.20, 21.

The great business of these is, their sensuality, their good eating and drinking, they mind the pleasing of their carnal appetite, as if it were their God, 2 Pet. 2.13, 18. & 3.3. instead of our Lord Jesus Christ, really they serve their own Belly, Rom. 16.18. love their pleasures indeed more than God, 2 Tim. 3.4.

Yea, they boast of those things whereof they ought to be ashamed, thinking it reputation they have got many to imitate them, Ioh. 5.44. & 12.43. They are puffed up with that should rather make them to blush, 1 Cor. 5.2. as being attended at last with confusion. However under the colour of Christianity, they at present are taken up in the pursuit of their sensual and earthly enjoyments. The Greek word comprehends the actions and operations of the mind, will, and affections, importing they did inordinately mind, favour and relish sublunary accommodations, Rom. 8.5. the profits, ease, bounty, pleasure, and glory of this World, preferring them in their hearts to the things of Christ.

Marginal references: Hos. 4.7.

20 For our conversation is in heaven , from whence also we * look for the Saviour, the Lord Jesus .

He here adds a further reason why he would have them to be fellow-followers of him, and such like as he, because though they were not already in Heaven, yet their Citizenship was there, the privileges of that City did belong to them, who according to the Municipal Laws of that Corporation (which cannot lose its Charter or be discorporated) whereof they were free Denizons, made it their business to demean themselves with minds above the earth, ch. 1.27. 2 Cor. 4.18. Eph. 2.6. Col. 3.1. accounting nothing inconvenient to any one of them, which was for the advantage of the whole community, Ioh. 1.42. 2 Cor. 12.2. Heb. 13.14. they [illegible: 1 letter]et their affections on things above.

And reason good, for from thence or from that place, in the Heavens, or Heaven, Act. 1.11. 1 Cor. 1.7. 1 Thess. 1.10. 2 Tim. 4.8. Tit. 2.13. They stedfastly expect him who is both Lord and Christ, to come not onely as their judge, 2 Tim. 4.8. but as their heart comforting Saviour, Heb. 9.28.

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 to himself .

Who shall transform the body of our humility, or our lowliness, i. e. of low-brought body, the singular for the plural, our humble and mean bodies, which depend upon and are beholding to our eating and drinking, and the actions which follow thereupon, that do humble and lower them, Luk. 1.48. now it may be languishing with pains, sickness and many infirmities, perhaps cooped up in a noisome, Prison, and it may be an unclean dungeon, sown in dishonour and weakness in the grave, 1 Cor. 15.43.

That they may be conform'd to Christ's incorruptible, impassible and immortal body and so glorious, 1 Cor. 15.51, 52, 53. in their proportion agreeing with the blessed body of our Lord when he shall appear, 1 Ioh. 3.1, 2, 3. and they shall see him with the Eyes of their bodies made like unto his, Iob. 19.26, 27. Col. 3, 4. not in equality, but onely in respect of the same qualities that his body hath, 1 Cor. 15.51, 52, 1 Thess. 4.17. A conformity agreeable to that of head and members, that mark as the Sun is the fountain of all that glory, which the Stars have, so shall our Lord and Saviour Christ's glory be of all our glory, Dan. 12.3. Mat. 16.27. 1 Cor. 15.40, 41. 2 Cor. 4.14. Rev. 21.11.23. But we must not imagine that our bodies shall be rais'd to the same height and degree of glory that his is: and therefore in regard of that power and majesty which is included in the body of Christ from the hypostatical union, our bodies will not be conformable, or made like to his; but in glory which he obtain'd from his Resurrection. For the body of Christ may be considered either 1. In its nature, and so there will be an agreement 'twixt the bodies of Saints and Christ's body, or 2. In regard of its subsistance in the person of the word, and so there will be none. For it is impossible that the Saints should be rais'd up to the same union with the Godhead which Christ hath. But however their bodies may be tormented here, by unreasonable persecutors, then they shall be like to his glorious body.

How incredible soever this may appear to be unto carnal reason, Act. 17.32. & 26.8. Yet he who thought it no robbery to be equal with God the Father, and therefore can do what he pleaseth, Luk. 18.27. can by the same divine power whereby he himself was raised from the grave, Ioh. 5.21, 26, 29. Eph. 1.19, 20. subject all things to himself, destroy death and the grave, 1 Cor. 15.24, 25, 26, 27. Heb. 2.8.14. raise them up to the throne of his glory, Mat. 19.28. and make them like the Angels in glory.