06200
 \\With good will\\ (\\met' eunoias\\). Not in Col. Old word from \\eunoos\\,
 only here in N.T. as \\eunoe“\\ is in N.T. only in
 # Mt 5:25

06201
 \\Whatsoever good thing each one doeth\\ (\\hekastos ean ti poiˆsˆi\\
 \\agathon\\). Literally, "each one if he do anything good." Condition
 of third class, undetermined, but with prospect. Note use here of
 \\agathon\\ rather than \\adikon\\ (one doing wrong) in
 # Col 3:25
 So it is a reward (\\komisetai\\) for good, not a penalty for wrong,
 though both are true, "whether he be bond or free" (\\eite doulos\\
 \\eite eleutheros\\).

06202
 \\And forbear threatening\\ (\\anientes tˆn apeilˆn\\). Present active
 participle of \\aniˆmi\\, old verb, to loosen up, to relax. "Letting
 up on threatening." \\Apeilˆ\\ is old word for threat, in N.T. only
 here and
 # Ac 4:29; 9:1
 \\Both their Master and yours\\ (\\kai aut“n kai hum“n ho kurios\\). He
 says to "the lords" (\\hoi kurioi\\) of the slaves. Paul is not
 afraid of capital nor of labour. \\With him\\ (\\par' aut“i\\). "By the
 side of him (God)."

06203
 \\Finally\\ (\\tou loipou\\). Genitive case, "in respect of the rest,"
 like
 # Ga 6:17
 D G K L P have the accusative \\to loipon\\ (as for the rest) like
 # 2Th 3:1; Php 3:1; 4:8
 \\Be strong in the Lord\\ (\\endunamousthe en kuri“i\\). A late word in
 LXX and N.T.
 # Ac 9:22; Ro 4:20; Php 4:13
 present passive imperative of \\endunamo“\\, from \\en\\ and \\dunamis\\,
 to empower. See
 # 1:10
 for "in the strength of his might." Not a hendiadys.

06204
 \\Put on\\ (\\endusasthe\\). Like
 # 3:12
 See also
 # 4:24
 \\The whole armour\\ (\\tˆn panoplian\\). Old word from \\panoplos\\ (wholly
 armed, from \\pan, hoplon\\). In N.T. only
 # Lu 11:22; Eph 6:11,13
 Complete armour in this period included "shield, sword, lance,
 helmet, greaves, and breastplate" (Thayer). Our "panoply."
 Polybius gives this list of Thayer. Paul omits the lance (spear).
 Our museums preserve specimens of this armour as well as the
 medieval coat-of-mail. Paul adds girdle and shoes to the list of
 Polybius, not armour but necessary for the soldier. Certainly
 Paul could claim knowledge of the Roman soldier's armour, being
 chained to one for some three years. \\That ye may be able to\\
 \\stand\\ (\\pros to dunasthai humƒs stˆnai\\). Purpose clause with \\pros\\
 \\to\\ and the infinitive (\\dunasthai\\) with the accusative of general
 reference (\\humƒs\\) and the second aorist active infinitive \\stˆnai\\
 (from \\histˆmi\\) dependent on \\dunasthai\\. Against (\\pros\\). Facing.
 Another instance of \\pros\\ meaning "against"
 # Col 2:23
 \\The wiles of the devil\\ (\\tas methodias tou diabolou\\). See already
 # 4:14
 for this word. He is a crafty foe and knows the weak spots in the
 Christian's armour.

06205
 \\Our wrestling is not\\ (\\ouk estin hˆmin hˆ palˆ\\). "To us the
 wrestling is not." \\Palˆ\\ is an old word from \\pall“\\, to throw, to
 swing (from Homer to the papyri, though here only in N.T.), a
 contest between two till one hurls the other down and holds him
 down (\\katech“\\). Note \\pros\\ again (five times) in sense of
 "against," face to face conflict to the finish. \\The world-rulers\\
 \\of this darkness\\ (\\tous kosmokratoras tou skotous toutou\\). This
 phrase occurs here alone. In
 # Joh 14:30
 Satan is called "the ruler of this world" (\\ho arch“n tou kosmou\\
 \\toutou\\). In
 # 2Co 4:4
 he is termed "the god of this age" (\\ho theos tou ai“nos toutou\\).
 The word \\kosmokrat“r\\ is found in the Orphic Hymns of Satan, in
 Gnostic writings of the devil, in rabbinical writings
 (transliterated) of the angel of death, in inscriptions of the
 Emperor Caracalla. These "world-rulers" are limited to "this
 darkness" here on earth. \\The spiritual hosts of wickedness\\ (\\ta\\
 \\pneumatika tˆs ponˆrias\\). No word for "hosts" in the Greek.
 Probably simply, "the spiritual things (or elements) of
 wickedness." \\Ponˆria\\ (from \\ponˆros\\) is depravity
 # Mt 22:18; 1Co 5:8
 \\In the heavenly places\\ (\\en tois epouraniois\\). Clearly so here.
 Our "wrestling" is with foes of evil natural and supernatural. We
 sorely need "the panoply of God" (furnished by God).

06206
 \\Take up\\ (\\analabete\\). Second aorist active imperative of
 \\analamban“\\, old word and used (\\analab“n\\) of "picking up" Mark in
 # 2Ti 4:11
 \\That ye may be able to withstand\\ (\\hina dunˆthˆte antistˆnai\\).
 Final clause with \\hina\\ and first aorist passive subjunctive of
 \\dunamai\\ with \\antistˆnai\\ (second aorist active infinitive of
 \\anthistˆmi\\, to stand face to face, against). \\And having done all\\
 \\to stand\\ (\\kai hapanta katergasa menoi stˆnai\\). After the fight
 (wrestle) is over to stand (\\stˆnai\\) as victor in the contest.
 Effective aorist here.

06207
 \\Stand therefore\\ (\\stˆte oun\\). Second aorist active imperative of
 \\histˆmi\\ (intransitive like the others). Ingressive aorist here,
 "Take your stand therefore" (in view of the arguments made).
 \\Having girded your loins with truth\\ (\\periz“samenoi tˆn osphun\\
 \\hum“n en alˆtheiƒi\\). First aorist middle participle (antecedent
 action) of \\periz“nnu“\\, old verb, to gird around, direct middle
 (gird yourselves) in
 # Lu 12:37
 but indirect here with accusative of the thing, "having girded
 your own loins." So \\endusamenoi\\ (having put on) is indirect
 middle participle. \\The breast-plate of righteousness\\ (\\ton th“raka\\
 \\tˆs dikaiosunˆs\\). Old word for breast and then for breastplate.
 Same metaphor of righteousness as breastplate in
 # 1Th 5:8

06208
 \\Having shod\\ (\\hupodˆsamenoi\\). "Having bound under" (sandals).
 First aorist middle participle of \\hupode“\\, old word, to bind
 under
 # Mr 6:9; Ac 12:8
 only other N.T. example). \\With the preparation\\ (\\en hetoimasiƒi\\).
 Late word from \\hetoimaz“\\, to make ready, only here in N.T.
 Readiness of mind that comes from the gospel whose message is
 peace.

06209
 \\Taking up\\ (\\analabontes\\). See verse
 # 13
 \\The shield of faith\\ (\\ton thureon tˆs piste“s\\). Late word in this
 sense a large stone against the door in Homer, from \\thura\\, door,
 large and oblong (Latin _scutum_), \\aspis\\ being smaller and
 circular, only here in N.T. \\To quench\\ (\\sbesai\\). First aorist
 active infinitive of \\sbennumi\\, old word, to extinguish
 # Mt 12:20
 \\All the fiery darts\\ (\\panta ta belˆ ta pepur“mena\\). \\Belos\\ is an
 old word for missile, dart (from \\ball“\\, to throw), only here in
 N.T. \\Pepur“mena\\ is perfect passive participle of \\puro“\\, old verb,
 to set on fire, from \\pur\\ (fire). These darts were sometimes
 ablaze in order to set fire to the enemies' clothing or camp or
 homes just as the American Indians used to shoot poisoned arrows.

06210
 \\The helmet of salvation\\ (\\tˆn perikephalaian tou s“tˆriou\\). Late
 word (\\peri, kephalˆ\\, head, around the head), in Polybius, LXX,
 # 1Th 5:8; Eph 6:17
 alone in N.T. \\Which is the word of God\\ (\\ho estin to rˆma tou\\
 \\theou\\). Explanatory relative (\\ho\\) referring to the sword
 (\\machairan\\). The sword given by the Spirit to be wielded as
 offensive weapon (the others defensive) by the Christian is the
 word of God. See
 # Heb 4:12
 where the word of God is called "sharper than any two-edged
 sword."

06211
 \\At all seasons\\ (\\en panti kair“i\\). "On every occasion." Prayer is
 needed in this fight. The panoply of God is necessary, but so is
 prayer.

 "Satan trembles when he sees The weakest saint upon his knees."

06212
 \\That utterance may be given unto me\\ (\\hina moi dothˆi logos\\).
 Final clause with \\hina\\ and first aorist passive subjunctive of
 \\did“mi\\, to give. See a like request in
 # Col 4:3
 Paul wishes their prayer for courage for himself.

06213
 \\For which I am an ambassador in chains\\ (\\huper hou presbeu“ en\\
 \\halusei\\). "For which mystery" of the gospel (verse
 # 19
 \\Presbeu“\\ is an old word for ambassador (from \\presbus\\, an old man)
 in N.T. only here and
 # 2Co 5:20
 Paul is now an old man (\\presbutˆs\\,
 # Phm 1:9
 and feels the dignity of his position as Christ's ambassador
 though "in a chain" (\\en halusei\\, old word \\halusis\\, from \\a\\
 privative and \\lu“\\, to loosen). Paul will wear a chain at the
 close of his life in Rome
 # 2Ti 1:16
 \\In it\\ (\\en aut“i\\). In the mystery of the gospel. This is probably
 a second purpose (\\hina\\), the first for utterance (\\hina dothˆi\\),
 this for boldness (\\hina parrˆsias“mai\\, first aorist middle
 subjunctive, old word to speak out boldly). See
 # 1Th 2:2
 See
 # Col 4:4
 for "as I ought."

06214
 \\That ye also may know\\ (\\hina eidˆte kai humeis\\). Final clause with
 \\hina\\ and second perfect subjunctive active of \\oida\\. For Tychicus,
 see
 # Col 4:7

06215
 \\That ye may know\\ (\\hina gn“te\\). Second aorist active subjunctive
 of \\gin“sk“\\. Just as in
 # Col 4:8
 he had not written \\hina eidˆte\\ in verse
 # 21
 \\Our state\\ (\\ta peri hˆm“n\\). "The things concerning us,"
 practically the same as \\ta kat' eme\\ of verse
 # 21
 See both phrases in
 # Col 4:7,8

06216
 \\Love and faith\\ (\\agapˆ meta piste“s\\). Love of the brotherhood
 accompanied by faith in Christ and as an expression of it.

06217
 \\In uncorruptness\\ (\\en aphtharsiƒi\\). A never diminishing love. See
 # 1Co 15:42
 for \\aphtharsia\\.

06218
 \\Paul\\ (\\Paulos\\). He does not mention his apostleship as he usually
 does. Omitted also in I and II Thess. and Philemon. \\Timothy\\
 (\\Timotheos\\). In no sense the author, but associated with Paul
 because with him here in Rome as in Corinth when I and II
 Thessalonians written and in Ephesus when I Corinthians sent and
 in Macedonia when II Corinthians written. Timothy was with Paul
 when the Philippian church was founded
 # Ac 16:1,13; 17:14
 He had been there twice since
 # Ac 19:22; 20:3
 \\To all the saints\\ (\\pƒsi tois hagiois\\). The word saint (\\hagios\\)
 here is used for the professing Christians as in
 # 1Co 1:2
 which see as well as
 # Ro 1:7
 for the origin of the word. The word "all" (\\pƒsi\\) means that all
 individual believers are included. Paul employs this word
 frequently in Philippians. \\In Christ Jesus\\ (\\en Christ“i Iˆsou\\).
 The centre for all Christian relations and activities for Paul
 and for us. \\In Philippi\\ (\\en Philippois\\).
 See note on "Ac 16:12"
  for discussion of this name. \\With the bishops\\ (\\sun episkopois\\).
 "Together with bishops," thus singled out from "all the saints."
 See
 # Ac 20:17,28
 for the use of this most interesting word as equivalent to
 \\presbuteros\\ (elder). It is an old word from \\episkeptomai\\, to look
 upon or after, to inspect, so the overseer or superintendent. In
 the second century \\episcopos\\ (Ignatius) came to mean one superior
 to elders, but not so in the N.T. The two New Testament church
 officers are here mentioned (bishops or elders and deacons). The
 plural is here employed because there was usually one church in a
 city with several pastors (bishops, elders). \\And deacons\\ (\\kai\\
 \\diakonois\\). Technical sense here of the other church officers as
 in
 # 1Ti 3:8-13
 not the general use as in
 # Mt 22:13
 The origin of the office is probably seen in
 # Ac 6:1-6
 The term is often applied to preachers
 # 1Co 3:5; 2Co 3:6
 The etymology (\\dia, konis\\) suggests raising a dust by hastening.

06219
06220
 \\Upon\\ (\\epi\\). Basis of the thanksgiving. \\All\\ (\\pƒsˆi\\). Note
 frequent use of "all" here (\\pƒsˆi, pantote\\, always, \\pƒsˆi\\, again,
 \\pant“n hum“n\\, you all). The use of "you all" recurs several times
 # 4,7
 _bis_,
 # 8

06221
 \\With joy\\ (\\meta charas\\). Keynote of the Epistle. Paul is a happy
 prisoner as in Philippi when he and Silas sang praises at
 midnight though in prison
 # Ac 16:25

06222
 \\For your fellowship\\ (\\epi tˆi koin“niƒi hum“n\\). "On the basis of
 your contribution" as in
 # 2Co 8:4; 9:13; Ac 2:42
 The particular kind of "partnership" or "fellowship" involved is
 the contribution made by the Philippians for the spread of the
 gospel
 # 1:7
 \\sugkoin“nous\\ and
 # 4:14
 where \\sugkoin“nˆsantes\\ occurs). \\In furtherance of the gospel\\ (\\eis\\
 \\to euaggelion\\). "For the gospel." \\From the first day until now\\
 (\\apo tˆs pr“tˆs hˆmeras achri tou nun\\). As when in Thessalonica
 # Php 4:15
 in Corinth
 # Ac 18:5; 2Co 11:7-10
 and now in Rome.

06223
 \\Being confident\\ (\\pepoith“s\\). Second perfect active of \\peith“\\, to
 persuade. \\This very thing\\ (\\auto touto\\). Accusative of the inner
 object with \\pepoith“s\\, "this thing itself." \\Will perfect it\\
 (\\epitelesei\\). Future active indicative of \\epitele“\\, will fully
 (\\epi-\\) finish. God began and God will consummate it (see
 # 2Co 8:6; Ga 3:3
 where both words occur together as here), but not without their
 cooperation and partnership. \\Until the day of Jesus Christ\\ (\\achri\\
 \\hˆmeras Christou Iˆsou\\). The second coming as in verse
 # 10
 See
 # 1Th 5:2,4; 2Th 1:10; 2:2; 1Co 1:18; 3:13; 2Co 1:14; Ro 13:12
 Paul never sets the time for the Lord's return, but he is cheered
 by that blessed hope.

06224
 \\Because I have you in my heart\\ (\\dia to echein me en tˆi kardiƒi\\
 \\humas\\). Or "because you hold me in your heart." Literally,
 "because of the holding me (or you) in the heart as to you (or
 me)." One accusative is the object of the infinitive \\echein\\, the
 other is the accusative of general reference. There is no way to
 decide which is the idea meant except to say that love begets
 love. The pastor who, like Paul, holds his people in his heart
 will find them holding him in their hearts. \\In the defence\\ (\\en\\
 \\tˆi apologiƒi\\). Old word (our word apology, but not our idea of
 apologizing), in the original sense in
 # Ac 22:1; 25:16
 So also in verse
 # 16
 below. \\Confirmation\\ (\\bebai“sei\\). Old word from \\bebaio“\\
 (\\bebaios, bain“\\), to make stable. In N.T. only here and
 # Heb 6:16
 about oath. \\Partakers with me of grace\\ (\\sugkoin“nous mou tˆs\\
 \\charitos\\). Literally, "my co-sharers in grace" (objective
 genitive). "Grace prompted them to alleviate his imprisonment, to
 cooperate with him in defending and propagating the gospel, and
 to suffer for its sake" (Vincent, _Int. Crit. Comm_.).

06225
 \\My witness\\ (\\martus mou\\). Same solemn oath in
 # Ro 1:9
 \\I long after\\ (\\epipoth“\\). Longing (\\pothos\\) directed toward
 (\\epi\\) the Philippians. Old word, chiefly in Paul in N.T. \\In the\\
 \\tender mercies\\ (\\en splagchnois\\). Literally "in the bowels" as the
 seat of the affections.

06226
 \\May abound\\ (\\perisseuˆi\\). Present active subjunctive of \\perisseu“\\,
 may keep on overflowing, a perpetual flood of love, "yet more and
 more" (\\eti mallon kai mallon\\), but with necessary limitations
 (river banks), "in knowledge" (\\en epign“sei\\, in full knowledge)
 "and all discernment" (\\pƒsˆi aisthˆsei\\). The delicate spiritual
 perception (\\aisthˆsis\\, old word from \\aisthanomai\\, only here in
 N.T. as the verb only in
 # Lu 9:45
 in N.T.) can be cultivated as in \\aisthˆtˆrion\\
 # Heb 5:14

06227
 \\So that ye may\\ (\\eis to humas\\). Either purpose or result (\\eis to\\
 plus infinitive as in
 # Ro 1:11,20; 3:26
 etc.). \\Approve the things that are excellent\\ (\\dokimazein ta\\
 \\diapheronta\\). Originally, "test the things that differ." Cf. same
 idiom in
 # Ro 2:28
 The verb was used for assaying metals. Either sense suits this
 context, but the first step is to distinguish between good and
 evil and that is not always easy in our complex civilization.
 \\Sincere\\ (\\eilikrineis\\). Old word of uncertain origin from \\krin“\\,
 to judge, by \\heilˆ\\ (sunlight) or to sift by rapid rolling
 (\\eilos\\). At any rate it means pure, unsullied. \\Void of offence\\
 (\\aproskopoi\\). Alpha privative \\pros\\ and \\kopt“\\, to cut, "not
 stumbled against" (not causing others to stumble) or if active
 "not stumbling against." Passive sense probably, not active as in
 # 1Co 10:32
 Common in the papyri, though not in ancient Greek writers.

06228
 \\Fruits of righteousness\\ (\\karpon dikaiosunˆs\\). Singular,
 collective idea, fruit of righteousness. Accusative case retained
 with perfect passive participle.

06229
 \\The things which happened unto me\\ (\\ta kat' eme\\). "The things
 concerning me" = "my affairs" as common in Josephus. \\Have fallen\\
 \\out rather\\ (\\mallon elˆluthen\\). "Have come rather." Second perfect
 active indicative of \\erchomai\\. \\Unto the progress\\ (\\eis prokopˆn\\).
 Late word from \\prokopt“\\, common verb, to cut or strike forward,
 but this late substantive does not occur in classical Greek. It
 is a technical term in Stoic philosophy for "progress toward
 wisdom" and it appears also in the papyri and the LXX. In N.T.
 only here, verse
 # 25; 1Ti 4:15

06230
 \\Throughout the whole praetorian guard\\ (\\en hol“i t“i prait“ri“i\\).
 There were originally ten thousand of these picked soldiers,
 concentrated in Rome by Tiberius. They had double pay and special
 privileges and became so powerful that emperors had to court
 their favour. Paul had contact with one after another of these
 soldiers. It is a Latin word, but the meaning is not certain, for
 in the other New Testament examples
 # Mt 27:27; Mr 15:16; Joh 18:28,33; 19:9; Ac 23:35
 it means the palace of the provincial governor either in
 Jerusalem or Caesarea. In Rome "palace" would have to be the
 emperor's palace, a possible meaning for Paul a provincial
 writing to provincials (Kennedy). Some take it to mean the camp
 or barracks of the praetorian guard. The Greek, "in the whole
 praetorium," allows this meaning, though there is no clear
 example of it. Mommsen and Ramsay argue for the judicial
 authorities (_praefecti praetorio_) with the assessors of the
 imperial court. At any rate Paul, chained to a soldier, had
 access to the soldiers and the officials.

06231
 \\The most of the brethren\\ (\\tous pleionas t“n adelph“n\\). "The more
 part of the brethren." The comparative with the article with the
 sense of the superlative as often in the _Koin‚_. \\In the Lord\\ (\\en\\
 \\Kuri“i\\). It is not clear whether this phrase is to be connected
 with "brethren" or with "being confident" (\\pepoithotas\\), probably
 with \\pepoithotas\\. If so, then "through my bonds" (\\tois desmois\\
 \\mou\\) would be the instrumental case and mean that by means of
 Paul's bonds the brethren "are more abundantly bold"
 (\\perissoter“s tolmƒin\\).

06232
 \\Even of envy and strife\\ (\\kai dia phthonon kai erin\\). "Even
 because of" (accusative after \\dia\\). Surely the lowest of motives
 for preaching Christ. Envy is an old word and an old sin and
 strife (\\eris\\) is more rivalry than schism. It is petty and
 personal jealousy of Paul's power and prowess by the Judaizers in
 Rome whom Paul has routed in the east, but who now exult at the
 opportunity of annoying their great antagonist by their
 interpretation of Christ. Jealousy is always against those of
 one's own class or profession as preachers with preachers,
 doctors with doctors. \\Of goodwill\\ (\\di' eudokian\\). Because of
 goodwill toward Paul.

06233
 \\Of love\\ (\\ex agapˆs\\). Out of love to Paul as well as to Christ.
 Put
 # 1Co 13
 here as a flash-light.

06234
 \\Of faction\\ (\\ex eritheias\\). Out of partisanship. From \\eritheu“\\, to
 spin wool, and that from \\erithos\\, a hireling. The papyri examples
 suit the idea of selfish ambition (Moulton and Milligan's
 _Vocabulary_). See
 # 2Co 12:20; Ga 5:20
 \\Not sincerely\\ (\\ouch hagn“s\\). "Not purely," that is with mixed and
 impure motives. \\To raise up affliction for my bonds\\ (\\thlipsin\\
 \\egeirein tois desmois mou\\). Now that Paul is down they jump on
 him in mean and nagging ways. Dative case in \\desmois\\. "To make my
 chains gall me" (Lightfoot).

06235
 \\What then?\\ (\\ti gar?\\). Sharp problem put up to Paul by the conduct
 of the Judaizers. \\Only that\\ (\\plˆn hoti\\). Same idiom in
 # Ac 20:23
 \\Plˆn\\ is adverb \\pleon\\ (more besides). As a preposition \\plˆn\\
 means "except." This essential thing Paul sees in spite of all
 their envy and selfishness that Christ is preached. \\Whether in\\
 \\pretence\\ (\\eite prophasei\\). Either from \\prophain“\\, to shew forth,
 or \\prophˆmi\\, to speak forth, the ostensible presentation often
 untrue. See
 # Ac 27:30
 Paul sees clearly through the pious pretence of these Judaizers
 and rejoices that people get some knowledge of Christ. Some
 Christ is better than no Christ. \\Yea, and will rejoice\\ (\\alla kai\\
 \\charˆsomai\\). Note affirmative, not adversative, use of \\alla\\.
 Volitive use of the future (second future passive) indicative
 (\\charˆsomai\\) of \\chair“\\. Paul is determined to rejoice in spite of
 the efforts of the Judaizers to prod him to anger.

06236
 \\Will turn\\ (\\apobˆsetai\\). Future middle indicative of \\apobain“\\, old
 verb, to come from, to come back, to turn out. \\To my salvation\\
 (\\eis s“tˆrian\\). For his release from prison as he strongly hopes
 to see them again
 # 1:26
 Lightfoot takes the word to be Paul's eternal salvation and it
 must be confessed that verse
 # 20
 (the close of this sentence) does suit that idea best. Can it be
 that Paul carried both conceptions in the word here? \\Supply\\
 (\\epichorˆgias\\). Late and rare word (one example in inscription of
 first century A.D.). In N.T. only here and
 # Eph 4:16
 From the late verb \\epichorˆge“\\ (double compound, \\epi, choros,\\
 \\hˆgeomai\\, to furnish supply for the chorus) which see in
 # 2Co 9:10; Ga 3:5

06237
 \\Earnest expectation\\ (\\apokaradokian\\). In Paul alone from
 \\apokaradoke“\\ (in papyri).
 See note on "Ro 8:19"
  for only other example. \\Shall be magnified\\ (\\megalunthˆsetai\\).
 Future passive indicative of \\megalun“\\, old verb, to make great,
 from \\megas\\ (great). See
 # Ac 19:17
 \\In my body\\ (\\en t“i s“mati mou\\). See
 # Ro 12:1
 It is harder often to make Christ great in the body than in the
 spirit.

06238
 \\For to me\\ (\\emoi gar\\). Fine example of the ethical dative. Paul
 gives his own view of living. \\To live is Christ\\ (\\to zˆin\\
 \\Christos\\). No copula (\\estin\\), but \\to zˆin\\ (the act of living
 present active infinitive) is the subject as is shown by the
 article \\to\\. Living is coextensive with Christ. \\Gain\\ (\\kerdos\\). Old
 word for any gain or profit, interest on money (so in papyri). In
 N.T. only here,
 # Php 3:7; Tit 1:11
 \\To die\\ (\\to apothanein\\, second aorist active infinitive, single
 act) is to cash in both principal and interest and so to have
 more of Christ than when living. So Paul faces death with
 independence and calm courage.

06239
 \\If this is the fruit of my work\\ (\\touto moi karpos ergou\\). There
 is no \\ei\\ (if) here in the Greek, but \\touto\\ (this) seems to be
 resumptive and to repeat the conditional clause just before. If
 so, \\kai\\ just after means \\then\\ and introduces the conclusion of
 the condition. Otherwise \\touto\\ introduces the conclusion and \\kai\\
 means \\and\\. \\I wot not\\ (\\ou gn“riz“\\). "I know not." It seems odd to
 preserve the old English word "wot" here. But it is not clear
 that \\gn“riz“\\ (old causative verb from \\gin“sk“\\) means just to
 know. Elsewhere in the N.T., as in
 # Lu 2:15; Ro 9:22
 it means to make known, to declare. The papyri examples mean to
 make known. It makes perfectly good sense to take its usual
 meaning here, "I do not declare what I shall choose."

06240
 \\I am in a strait\\ (\\sunechomai\\). "I am held together." Present
 passive indicative of the common compound verb \\sunech“\\, to hold
 together, to hem together as in
 # Lu 8:45
 "I am hemmed in on both sides" (Lightfoot). \\Betwixt the two\\ (\\ek\\
 \\t“n duo\\). "From the two (sides)." Pressure to live on, pressure
 to die and be with Christ. \\To depart\\ (\\eis to analusai\\). Purpose
 clause, \\eis to\\ and the aorist active infinitive \\analusai\\, old
 compound verb, to unloose (as threads), to break up, to return
 # Lu 12:36
 only other N.T. example), to break up camp (Polybius), to weigh
 anchor and put out to sea, to depart (often in old Greek and
 papyri). Cf. \\katalu“\\ in
 # 2Co 5:1
 for tearing down the tent. \\Very far better\\ (\\poll“i mallon\\
 \\kreisson\\). Double comparative (triple Lightfoot calls it because
 of \\poll“i\\) like Isocrates and the _Koin‚_ often. See
 # 2Co 7:13
 for \\perissoter“s mallon\\. \\Poll“i\\ is the instrumental case of
 measure (by much).

06241
 \\In the flesh\\ (\\en tˆi sarki\\). So B D G, but Aleph A C do not have
 \\en\\. Unnecessary with \\epimen“\\, to abide by (common verb).

06242
 \\And abide with you all\\ (\\kai paramen“ pƒsin humin\\). Common Pauline
 idiom to repeat the simple verb (\\men“\\) as a compound (\\paramen“\\,
 future active indicative), old verb, to remain beside followed by
 locative case. See same idiom in \\chair“, sunchair“\\
 # Php 2:17

06243
 \\In Christ Jesus in me\\ (\\en Christ“i Iˆsou en emoi\\). "In Christ
 Jesus" as the basis for the glorying (\\kauchˆma\\), "in me" as the
 instance in point. \\Through my presence\\ (\\dia tˆs emˆs parousias\\).
 The word so often used of the second coming of Christ, but here
 in its ordinary sense as in
 # 2:12; 1Co 16:17

06244
 \\Let your manner of life\\ (\\politeuesthe\\). Old verb from \\politˆs\\,
 citizen, and that from \\polis\\, city, to be a citizen, to manage a
 state's affairs, to live as a citizen. Only twice in N.T., here
 and
 # Ac 23:1
 Philippi as a colony possessed Roman citizenship and Paul was
 proud of his own possession of this right. The Authorized Version
 missed the figure completely by the word "conversation" which did
 refer to conduct and not mere talk as now, but did not preserve
 the figure of citizenship. Better render, "Only do ye live as
 citizens." \\Striving\\ (\\sunathlountes\\). Rather, "striving together"
 as in an athletic contest. Late and rare word (Diodorus). "The
 very energy of the Christian faith to produce energetic
 individualities" (Rainy). "Striving in concert" (Lightfoot). \\For\\
 \\the faith\\ (\\tˆi pistei\\). For the teaching of the gospel, objective
 sense of \\pistis\\ (faith).

06245
 \\Affrighted\\ (\\pturomenoi\\). Present passive participle of \\ptur“\\, old
 verb, to frighten. The metaphor is of a timid or scared horse and
 from \\ptoe“\\ (\\ptoa\\, terror). "Not startled in anything." \\By the\\
 \\adversaries\\ (\\hupo t“n antikeimen“n\\). These men who were lined up
 against (present middle participle of \\antikeimai\\) may have been
 Jews or Gentiles or both. See
 # 2Th 2:4
 for this late verb. Any preacher who attacks evil will have
 opposition. \\Evident token\\ (\\endeixis\\). Old word for proof. See
 # 2Co 8:24; Ro 3:25
 "An Attic law term" (Kennedy) and only in Paul in N.T. \\Perdition\\
 (\\ap“leias\\). "Loss" in contrast with "salvation" (\\s“tˆrias\\). \\And\\
 \\that\\ (\\kai touto\\). Idiomatic adverbial accusative. "It is a direct
 indication from God. The Christian gladiator does not anxiously
 await the signal of life or death from the fickle crowd"
 (Lightfoot).

06246
 \\In the behalf of Christ\\ (\\to huper Christou\\). Literally, "the in
 behalf of Christ." But Paul divides the idea and uses the article
 to again both with \\pisteuein\\ and with \\paschein\\. Suffering in
 behalf of Christ is one of God's gifts to us.

06247
 \\Conflict\\ (\\ag“na\\). Athletic or gladiatorial contest as in
 # 1Ti 6:12; 2Ti 4:7
 The Philippians saw Paul suffer
 # Ac 16:19-40; 1Th 2:2
 as now they have heard about it in Rome.

06248
 \\If\\ (\\ei\\). Paul uses four conditions in this verse, all of the
 first class, assuming the condition to be true. \\Comfort\\
 (\\paraklˆsis\\). Rather, "ground of appeal to you in Christ." See
 # 1Co 1:10; Eph 4:1
 \\Consolation\\ (\\paramuthion\\). Old word from \\paramutheomai\\,
 persuasive address, incentive. \\Of love\\ (\\agapˆs\\). Objective
 genitive, "in love" (undefined as in
 # 1Co 13
 \\Fellowship\\ (\\koin“nia\\). Partnership in the Holy Spirit "whose
 first fruit is love"
 # Ga 5:22
 \\Any tender mercies\\ (\\tis splagchna\\). Common use of this word for
 the nobler \\viscera\\ and so for the higher emotions. But \\tis\\ is
 masculine singular and \\splagchna\\ is neuter plural. Lightfoot
 suggests an error of an early transcriber or even of the
 amanuensis in writing \\ei tis\\ instead of \\ei tina\\.

06249
 \\Fulfil\\ (\\plˆr“sate\\). Better here, "fill full." Paul's cup of joy
 will be full if the Philippians will only keep on having unity of
 thought and feeling (\\to auto phronˆte\\, present active
 subjunctive, keep on thinking the same thing). \\Being of one\\
 \\accord\\ (\\sunpsuchoi\\). Late word here for the first time, from \\sun\\
 and \\psuchˆ\\, harmonious in soul, souls that beat together, in tune
 with Christ and with each other. \\Of one mind\\ (\\to hen\\
 \\phronountes\\). "Thinking the one thing." Like clocks that strike
 at the same moment. Perfect intellectual telepathy. Identity of
 ideas and harmony of feelings.