The Apostle had touched on various sources of joy to himself and the saints he was addressing. It was with joy he made supplication for them all (chap. 1:4). It was with joy, and ever new joy, that he beheld his very bonds giving a fresh impulse to the preaching of Christ (chap. 1:18). So too he is assured of his continuance with them all for their progress and joy of faith, that their boasting might abound in Christ through him (chap. 1:25). Next, he called on them to fulfill his joy (chap. 2:2), not merely by the proof of their love to him, but by cultivating unity of mind and mutual love according to Christ, who, though the highest, made Himself the lowest in grace, and is now exalted to the pinnacle of glory. "Yea, and if I be offered (or, poured forth) on the sacrifice and service of your faith, I joy and rejoice with you all. For the same cause also do ye joy and rejoice with me." Chap. 2:17, 18. So, again, the Apostle sends away his companion and solace, Epaphroditus, when recovered, to the Philippians, who were uneasy at the tidings of his dangerous sickness, "that when ye see him again, ye may rejoice, and that I may be less sorrowful." Chap. 2:28.

But there is a joy independent of all passing circumstances, and deeper than all others, because it is nearer to, yea, it is the one spring of all joy; it is to this the Apostle now calls them. "Finally [or, for the rest], my brethren, rejoice in the Lord." It is of the deepest moment that we, that all saints, should heed the call. It is due to Him, in whom we are exhorted to rejoice, that we should bear a true testimony in this respect. I say not a testimony worthy of Him, for none is, save that which God the Father has borne and bears, and that which the Holy Ghost renders in word and deed. Still, great as our shortcoming is, the Holy Ghost is in us to give a divine appreciation of the Lord. May we not then dishonor Him by gloomy thoughts, by unbelieving feelings, by ways that betoken fear, doubt, dissatisfaction, yearning after creature pleasure in one form or another; but may we be enabled by faith, heartily, simply, alone or with others, in public and in private, to "rejoice in the Lord."

It was thus with Paul and Silas when the foundation of the assembly at Philippi was laid at midnight in the prison, and the jailor and his house were gathered among the first fruits (Acts 16:25-34). Long labors had intervened, many years of reproach and suffering. The heart of the Apostle fresh as ever, though a prisoner at Rome, calls on the saints to "rejoice in the Lord." So he had taught when with them; so he had already urged in this letter, though now he presses it with greater distinctness as to its ground and spring. "To write the same things to you, to me indeed is not grievous, but for you it is safe." It was no trouble to him, for he loved them too well to mind it. It was safe for them, for Satan threatened otherwise. Joy in the Lord is the truest safeguard against the religious snares of the enemy. Where the truth is known, the grand thing is to have the affections kept on the right object, and withal in happy liberty. This is secured by rejoicing in the Lord, which supposes the heart at rest in His grace, and Himself known and beloved, the most attractive and precious object before us. Put Him at a distance, wrap Him in clouds and darkness, think of Him mainly as the inflexible Judge about to be revealed in flaming fire taking vengeance, mix all this up with your own associations and relationships to Him, and with your experience; and is it any wonder that, under such conditions, peace is unknown, and eternal life a question unsolved and insoluble till the day of death or judgment? In such a state "rejoice in the Lord" has no tangible place, no practical application, not even a distinct meaning; and the soul is exposed, but for divine mercy which by other means may hinder all, to sink lower and lower into the dregs and deceits of Judaizers.

Hence, says the Apostle, "beware of dogs, beware of evil workers, beware of the concision." v. 2. There is not only a warning to take heed, but accumulated and bitter scorn of these high-minded men. For, rejecting grace and not submitting to the righteousness of God, they were restlessly prowling about, themselves unclean, whatever their pretensions; their work mischievous, their boasted privileges not only null but despicable in the extreme. There were "the dogs" now, not Gentiles even, still less Christians, as such, but the Judaizers. Evil workmen were they, and not the circumcision, which they affected literally or in principle—they were but "the concision." "For we," the Apostle says with emphasis, "are the circumcision (whatever we might have been in the flesh, Jews or Gentiles—it mattered not), who worship God in the Spirit, [or, according to the best MSS, 'who worship by God's Spirit'], and boast in Christ Jesus, and trust not in flesh." v. 3.

It is a mistake to imagine that these adversaries of God's work advocated a return to mere Judaism. Such there were elsewhere, as in Hebrews, but they are treated as apostates. The class here in view consists rather of persons who professed Christianity, but sought to blend the law along with it, a system of evil which, far from being rare, is the commonest thing nowadays. Do you not hear of a fresh recourse to the cross, and fresh sprinkling of the blood to restore the soul? Are there not souls who take the place of God's children and Church, and yet confess themselves miserable sinners, crying for mercy—sheep of His pasture, yet tied and bound with the chain of their sins? Does not this return to Jewish experience, under tutors and governors, ignore Christianity and annul redemption and the Spirit of adoption? Are there not notions still of holy places and holy castes, holy feast days and fast days, and administration of sacraments among those baptized into Christ's death? The Word of God is read, Christ is more or less preached, but these unquestionable Jewish elements are mingled with what is Christian. Hence human forms of prayer, ordinances, etc., take the place of God's Spirit as the power of worship; law-fulfilling (though by Christ) is openly boasted as the door into heaven, and our only title of righteousness; and thus to be risen with Christ, to be not in flesh but in Spirit, is supposed to be a fanatical dream, instead of the only condition which the Holy Ghost now recognizes as properly Christian.

Next, in verses 4-6, the Apostle briefly exposes the entire baselessness of their claims in comparison of his own, if flesh availed in divine things. "Though I [again speaking emphatic. ally] have trust in flesh also; if another think to trust in flesh. I more: in circumcision of eight days, of the race of Israel, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, persecuting the Church; as to righteousness that is in the law. blameless." Thus, on grounds of the best earthly stock, due honor to ancient and divine ordinances, a high rank acquired in the school of tradition, an utter repudiation and hatred of new light in religion, and a life blameless according to the law. who could stand as firmly as Paul? "But," adds he, "what things were gain to me, these I counted loss on account of Christ. But so then I also count all things to be loss on account of the excellency of the knowledge of Jesus Christ my Lord, on account of whom I suffered the loss of all, and count them to be dung [refuse], that I may win Christ and be found in him, not having my righteousness, which [is] of law, but that which is by faith of Christ, the righteousness which is of God on my faith; to know him, and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death, if by any means I may arrive at the resurrection which is from out of the dead." vv. 7-11.

What was it, then, which had wrought so deep, so permanent, and, as we know from Acts 9, so sudden a change? What poured contempt on every natural, on every religious advantage from his birth up to the day when, with credentials from the high priest, he neared Damascus? It was the heavenly vision which arrested him on the way; it was Christ seen in glory, yet one 'with those whom his infatuated zeal was persecuting to prison and death. "I am Jesus, whom thou persecutest." Sure that He whose light shone on him brighter than the noonday sun was no other than the Lord God of Israel, the astonished Saul of Tarsus learns from His own mouth that He was the Crucified, whose disciples he would have up to this conscientiously exterminated. No wonder, then, that the converted, delivered Israelite, obedient to the heavenly vision, judges all things by this new and divine light. A new creature in Christ, for him old things had passed away, all things were become new; all things were of that God who reconciled to Himself by Jesus Christ. Hence the things that were to him gains, he counted loss on account of Christ; yea, all things to be loss on account of the excellency of the knowledge, as he says with such affection, "of Christ Jesus my Lord," on whose account he not only suffered the loss of all at first, but now to the last continued to count them refuse that he might gain Christ (or, have Him for gain). What was his boasted righteousness now? His one thought was to be found in Christ, not having any such righteousness of his own, which must be legal, but that which is by faith of Christ, the righteousness which is of God grounded on faith; to know Christ and the power of His resurrection (not even Christ on this side the grave), and the fellowship of His sufferings. His eye was on Christ above, and if he added aught of Christ here, it was not in His deeds of power, nor His recognition of the ancient sheepfold, but in the moral glory of His sufferings. It was in that which proved the total alienation of man from God in his good things, not in his bad alone; in his religion, and not merely in his lusts and passions. His own experience was the witness of it. His confidence in the tradition of the elders, in Israel, in ti law even, was ruin and rebellion to God as He now reveals Himself in Him who died and rose and ascended. Nothing, consequently, has the trust of his soul or value in his eyes, but Christ; and even if he could have anything else that looked good, he would know none but Christ, and have nothing but Christ the sufferer, risen and in heaven, as his portion. Hence conformity to His death was now a jewel to be won, rather than an evil to be shunned. Let the path be ever so dangerous, come what might, all would be welcome, "if by any means I may arrive at the resurrection from out of the dead." v. 11. ¹ This last is not an expression of fear or failure, but of a heart which so prized the blessing of being thus with Christ as to mind no suffering that might intervene.

Whatever the pathway might be, the Apostle intimated, as we have seen, that he must be there. Such was the value of the resurrection of the just in his eyes. Like the Israelite in Psalm 84 on his way to Jerusalem, the ways were in his heart. He loved the way of Jesus, of His sufferings, of the cross, and not merely the glory at the end. "Not as though I had already attained [literally, received, i.e., the prize], or am already perfected." It was not a question merely of the soul's happiness. "I would to God," he had said to king Agrippa, "that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds." Who of all men was so happy as the Apostle Paul? Yet he warns us against supposing that he had yet obtained what he desired. There is no such thing as getting the prize till we are in the resurrection from among the dead. But he adds, "I follow after [or pursue], if also I may lay hold, for that also I am laid hold on by Christ." v. 12. He keeps his eye fixed upon Christ all the way through as well as at last. This was the strength of his triumphing over all the difficulties that lay between. No present experience, no actual joy detains his heart from God's end. The Apostle wanted to gain possession of Christ by and by; but also Christ had possession of himself already.

"Brethren, I count not myself to have laid hold [whatever others might dream]; but one thing, forgetting the things behind, and stretching out to the things before, I pursue...." v. 13. The Apostle does not mean that one ought to overlook, or that he did overlook his past sins and failures. On the contrary, it is most evil to forget what Christ has suffered for our sakes, and also the manifold ways wherein we have dishonored God. This will not at all interfere with settled peace—rather the reverse. A man can rejoice so much the more in the Lord if he fully judge his failure It is the tendency of a conscience not thoroughly happy to desire to escape from thinking of anything in which we have consciously turned aside to the grief of the Holy Ghost. It is a right thing to search ourselves through and through; it is right to ask God to search and try us, and to lead us in the way everlasting. Confidence in grace, so far from weakening the sense of our own shortcomings or covering over our failure, is the very spring that enables us to see and deal with the reality or things in the presence of God. Thus the Apostle speaks of "forgetting the things behind," not with reference to his failure, but rather to his points of progress, the steps or stages in which he had made advance in the knowledge of Christ. Instead of dwelling upon any attainment, as if it were something to be thought of (like the Pharisee comparing himself with his neighbor), here we have this blessed man forgetting all That might have fed self-complacency or been creditable to himself. His back was on the ground traversed. "Stretching out to 'the things before, I pursue toward the goal for the prize of the high calling of God in Christ Jesus." v. 14. This can only be in the resurrection state. Till then he was content to run. This was his one business. It was to live Christ, because Christ was his object.

But now follows another thing which we need to bear in mind 'We find different conditions and not at all the same degree of progress made by the children of God. What then is the grand principle to guide us? Let us suppose a company of believers gathered together, all of the same mind, every one of them brought up to think exactly alike, from baptism with water to the coming and kingdom of Christ, their minds made up and consenting even about points of detail. Would this satisfy the heart? Would it give a just witness to the ways of God toward His children? I dare not think so. It is sweet where God brings souls by exercise of spiritual judgment under the guidance of the Holy Ghost to feel alike. But where sameness is the result of dinning one doctrine into people's heads, and by rules and regulations which squeeze minds into monotony, can anything be more miserable? The Apostle lays down the only divine rule for dealing with these cases. We have to do with a state of things where there exist all varieties of attainments. In heaven we shall know as we are known; but the question is how to bear ourselves about these things here. It is a natural desire that all should grow and rise to a certain height of the stature of Christ. But are we not apt to confound the point desired with our own idea of it? to desire that people should have our mind. This we have to guard against, and the true corrective is given here.

"As many, therefore, as be perfect, let us be thus minded." v. 15. He speaks of himself and others also, as being "perfect"; but there is no contradiction of what went before. When he had, in verse 12, disclaimed as yet the reception of the prize and being perfected, he meant that he was not yet out of the conflict in a resurrection condition. But when he here exhorts "as many as be perfect," he means those who are of full age in the faith, thoroughly grounded in the Christian position, entering into it by faith and spiritual intelligence. It means a Christian who is not a babe, but full grown; not, of course, a Christian who has thoroughly finished his course, for this is in resurrection, but one who has become a man in Christ. He shall not have grown up into the full likeness of Christ till He comes and transforms us like to His glory. But there is such a thing even here as growing into the full knowledge of the mind of God, and it is through having got Christ in glory before us now the personal object of our souls. But suppose there are others among the children of God still in difficulty and doubt, what then? Are we to make them adopt our feelings and judgment about things? Certainly not. It would be a positive loss, unless it were by the power of the Holy Ghost leading the saints into a fuller apprehension of Christ.

The reference here is not to such matters of faith or practice as preclude difference. We ought not to have a hesitation where the glory of the Lord is concerned. There can be no question about sin. It is taken for granted in the Bible that no difference of mind could be tolerated where Christ is at stake. All saints instinctively see the enormity of bringing in moral evil to the table of the Lord. The Holy Ghost counts upon our resenting affronts to God. Allegiance to Him commands the conscience and rouses the heart of every saint of God if properly stated. These things God reckons upon. Nor is it only the wise and intelligent who are able to judge things of the sort, but the babes also. The only cases that ought to be brought before the Church as such are those which every believer is able to judge. It is quite a mistake to drag habitually everything before the assembly; but where things come out of an evidently immoral or of a heretical character, there any saint rejects the poison, one as much as another. It is not the babes who have difficulties or who give trouble, as a general rule. How often clever, intelligent people do the mischief, while the simple-minded would feel the evil of such things at once! Here, on the contrary, the matters spoken of are such as some saints might feel, and not others. There might be practical or doctrinal questions, as the particular manner in which children ought to be brought up, or the style of living, furniture or house. There one must be content to point out the holy principles of God, not to assume hastily that our own measure is such that we ought to attempt to make every other adjust his children or house by it. God is jealous that He should have the forming of His saints. A good example is precious, and we cannot be too careful as to the ways we allow. But having said this, it is for the children of God to examine themselves conscientiously by His Word. In such things we must be patient and look for the action of God by His own truth on the souls of His saints.

We may suggest what we can of the truth of God to influence the heart; but there is no absolute rule to be laid down by any on points like these. One has often known persons who began strongly with a certain idea which governed them, and with which they zealously sought to govern others. How long does it stand? In the very thing on which they have prided themselves, they are apt to break down. It is Christ whom God makes the standard of everything. All else fails. Why push so strongly and in haste? "If in anything ye be otherwise minded, God shall reveal even this unto you." There is no need then to be anxious. "Nevertheless whereto we have attained, walk by the same." v. 16. So far as we are occupied with Christ together and see His mind or will, it is of great importance that we should walk together.

But the Apostle goes farther; he refers to his own example and points out as a beacon the walk of some, once owned as brethren. Need I say that it was no fleshly thing in the Apostle thus to speak of himself? As a mere man, a person would be ashamed to talk about himself; it would be but a piece of vanity. The Apostle was so completely raised above the thoughts of men, he so thoroughly realized the power of God in Christ, that it just illustrated the energy of the Spirit in him. He was led of the Holy Ghost to speak thus. He calls upon them therefore to be imitators together of him, and to mark those that walk so as ye have us for an example (v. 17). "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; whose end is destruction, whose god is the belly and glory in their shame, who mind earthly things." v. 18, 19. We are not even told whether these men had been put away from the Church of God. They are characterized as enemies of the cross of Christ, and yet they may not have been formally without. If so, what a deplorable state of things before the eyes of the Apostle! persons probably not guilty of such flagrant wickedness as to require excision, and yet the source of the deepest sorrow to the Apostle. They were going on carelessly, indifferently. How awful to view some within perhaps with less hope than others put away for flagrant sin! We all know how truly this is verified in the present state of Christendom. How many bear the name of Christ who by their ways show there is not the slightest breath of divine life in them! Professing to know God, in works they deny Him.

This drew out the tears of the Apostle even in the midst of his joy; but he turns it to a practical profit, calling on the saints to take heed. Let us watch against the beginnings of self-indulgence or allowing earthliness. "For our conversation (citizenship) is in heaven"; our real association is with Him who is there. Whatever we might have been as citizens of the earth, it is at an end now and forever. We belong to Christ on high. It is not merely that we are going there, but we belong to heaven now. Our commonwealth, our citizenship, is there; and therefore from thence also "we look for the Lord Jesus Christ as Savior." He has decided to have us in entire fellowship with the home to which we pertain, because it is His. He is coming from heaven; and, when He does, "he will change our body of humiliation so as to be conformed to the body of his glory according to the working whereby he is able also to subdue all things to himself." Then we shall be manifested what we now are in call, life, and desire. We are now heavenly, and then we shall be declared and proved to be so. We belong to heaven even while we are upon the earth; then it will be made plain that we had no real link with the earth, but with Christ above.

The Lord grant that we may seek to bring this into everything with which we have to do, into the heart, the home, and the whole life. He has made us His friends, and may we be enabled, with a purged conscience and with a heart rejoicing in Himself, to look onward to that blessed moment when we shall prove Him true to all the hopes He has given us.

^[1] It is surprising that such critics as Griesbach and Matthaei should have edited a mere blunder like the received text; for ἐξ ἀνάστασιν τῶν νεκρῶν seems to me hardly sense, even if Greek. It is certain that the apostle did not mean that which is common and inevitable to the dead (i.e., all as a class) ; which is the sense of τῶν νεκρῶν. A special privilege he meant, which is precisely what the vulgar reading does not suggest nor even bear. But the fact is that the Alexandrian, Vatican, Sinai, Palimpsest of Paris, Clermont, and St. Germain uncials, with at least ten cursive manuscripts, read τἡν ἐκ (instead of τῶν), and so the Itala, Vulgate, Syriac, Arabic, and the early Greek and Latin fathers. The received text has no support more ancient than two uncials of the ni7ith century, though most cursives are in its favour; it probably, as 1 conceive, grew out of τῶν ἐκ, the reading of Codd., Aug., and Boern. This, being clearly wrong, may have been corrected by scribes into τῶν, omitting ἐκ, instead of τἡν ἐκ, the true reading beyond all doubt. C. A. Bode, in his Psedocritica Millio. Bengeliana, mistakes the matter. For it is not a question, as he imagines (Vol. ii., p. 290), between ἐκ ν. and τἡν ἐκ ν., but between τῶν and τἡν ἐκ. And it is plain on his own showing that the Oriental versions confirm the latter against the former.