06250
 \\Through vainglory\\ (\\kata kenodoxian\\). Late word, only here in
 N.T., from \\kenodoxos\\ (\\kenos, doxa\\,
 # Ga 5:26
 only here in N.T.), empty pride. \\In lowliness of mind\\ (\\tˆi\\
 \\tapeinophrosunˆi\\). Late and rare word. Not in O.T. or early Greek
 writers. In Josephus and Epictetus in bad sense (pusillanimity).
 For ostentatious humility in
 # Co 2:18,23
 One of the words, like \\tapeinos\\
 # Mt 11:29
 and \\tapeinophr“n\\
 # 1Pe 3:8
 here alone in N.T.) that Christianity has ennobled and dignified
 # Ac 20:19
 \\Better than himself\\ (\\huperechontas heaut“n\\). Present active
 participle of \\huperech“\\ in intransitive sense to excel or surpass
 with the ablative, "excelling themselves." See
 # Ro 12:10

06251
 \\Looking\\ (\\skopountes\\). Present active participle of \\skope“\\ from
 \\skopos\\ (aim, goal). Not keeping an eye on the main chance for
 number one, but for the good of others.

06252
 \\Have this mind in you\\ (\\touto phroneite en humin\\). "Keep on
 thinking this in you which was also in Christ Jesus" (\\ho kai en\\
 \\Christ“i Iˆsou\\). What is that? Humility. Paul presents Jesus as
 the supreme example of humility. He urges humility on the
 Philippians as the only way to secure unity.

06253
 \\Being\\ (\\huparch“n\\). Rather, "existing," present active participle
 of \\huparch“\\. In the form of God (\\en morphˆi theou\\). \\Morphˆ\\
 means the essential attributes as shown in the form. In his
 preincarnate state Christ possessed the attributes of God and so
 appeared to those in heaven who saw him. Here is a clear
 statement by Paul of the deity of Christ. \\A prize\\ (\\harpagmon\\).
 Predicate accusative with \\hˆgˆsato\\. Originally words in \\-mos\\
 signified the act, not the result (\\-ma\\). The few examples of
 \\harpagmos\\ (Plutarch, etc.) allow it to be understood as
 equivalent to \\harpagma\\, like \\baptismos\\ and \\baptisma\\. That is
 to say Paul means a prize to be held on to rather than something
 to be won ("robbery"). \\To be on an equality with God\\ (\\to einai\\
 \\isa theoi\\). Accusative articular infinitive object of \\hˆgˆsato\\,
 "the being equal with God" (associative instrumental case \\the“i\\
 after \\isa\\). \\Isa\\ is adverbial use of neuter plural with \\einai\\
 as in
 # Re 21:16
 \\Emptied himself\\ (\\heauton eken“se\\). First aorist active indicative
 of \\keno“\\, old verb from \\kenos\\, empty. Of what did Christ empty
 himself? Not of his divine nature. That was impossible. He
 continued to be the Son of God. There has arisen a great
 controversy on this word, a \\Kenosis\\ doctrine. Undoubtedly Christ
 gave up his environment of glory. He took upon himself
 limitations of place (space) and of knowledge and of power,
 though still on earth retaining more of these than any mere man.
 It is here that men should show restraint and modesty, though it
 is hard to believe that Jesus limited himself by error of
 knowledge and certainly not by error of conduct. He was without
 sin, though tempted as we are. "He stripped himself of the
 insignia of majesty" (Lightfoot).

06254
 \\The form of a servant\\ (\\morphˆn doulou\\). He took the
 characteristic attributes (\\morphˆn\\ as in verse
 # 6
 of a slave. His humanity was as real as his deity. \\In the\\
 \\likeness of men\\ (\\en homoi“mati anthr“p“n\\). It was a likeness, but
 a real likeness (Kennedy), no mere phantom humanity as the
 Docetic Gnostics held. Note the difference in tense between
 \\huparch“n\\ (eternal existence in the \\morphˆ\\ of God) and
 \\genomenos\\ (second aorist middle participle of \\ginomai\\, becoming,
 definite entrance in time upon his humanity).

06255
 \\In fashion\\ (\\schˆmati\\). Locative case of \\schˆma\\, from \\ech“\\, to
 have, to hold. Bengel explains \\morphˆ\\ by _forma_, \\homoi“ma\\ by
 _similitudo_, \\schˆma\\ by _habitus_. Here with \\schˆma\\ the contrast
 "is between what He is in Himself, and what He _appeared_ in the
 eyes of men" (Lightfoot). \\He humbled himself\\ (\\etapein“sen\\
 \\heauton\\). First aorist active of \\tapeino“\\, old verb from
 \\tapeinos\\. It is a voluntary humiliation on the part of Christ and
 for this reason Paul is pressing the example of Christ upon the
 Philippians, this supreme example of renunciation. See Bruce's
 masterpiece, _The Humiliation of Christ_. \\Obedient\\ (\\hupˆkoos\\).
 Old adjective, giving ear to. See
 # Ac 7:39; 2Co 2:9
 \\Unto death\\ (\\mechri thanatou\\). "Until death." See "until blood"
 (\\mechris haimatos\\,
 # Heb 12:4
 \\Yea, the death of the cross\\ (\\thanatou de staurou\\). The bottom
 rung in the ladder from the Throne of God. Jesus came all the way
 down to the most despised death of all, a condemned criminal on
 the accursed cross.

06256
 \\Wherefore\\ (\\dio\\). Because of which act of voluntary and supreme
 humility. \\Highly exalted\\ (\\huperups“se\\). First aorist indicative
 of \\huperupso“\\ (\\huper\\ and \\hupsos\\) late and rare word (LXX and
 Byzantine). Here only in N.T. Because of Christ's voluntary
 humiliation God lifted him above or beyond (\\huper\\) the state of
 glory which he enjoyed before the Incarnation. What glory did
 Christ have after the Ascension that he did not have before in
 heaven? What did he take back to heaven that he did not bring?
 Clearly his humanity. He returned to heaven the Son of Man as
 well as the Son of God. \\The name which is above every name\\ (\\to\\
 \\onoma to huper pan onoma\\). What name is that? Apparently and
 naturally the name \\Jesus\\, which is given in verse
 # 10
 Some think it is "Jesus Christ," some "Lord," some the ineffable
 name Jehovah, some merely dignity and honour.

06257
 \\That in the name of Jesus every knee should bow\\ (\\hina en t“i\\
 \\onomati Iˆsou pan gonu kampsˆi\\). First aorist active subjunctive
 of \\kampt“\\, old verb, to bend, to bow, in purpose clause with
 \\hina\\. Not perfunctory genuflections whenever the name of Jesus is
 mentioned, but universal acknowledgment of the majesty and power
 of Jesus who carries his human name and nature to heaven. This
 universal homage to Jesus is seen in
 # Ro 8:22; Eph 1:20-22
 and in particular
 # Re 5:13
 \\Under the earth\\ (\\katachthoni“n\\). Homeric adjective for departed
 souls, subterranean, simply the dead. Here only in the N.T.

06258
 \\Should confess\\ (\\exomologˆsˆtai\\). First aorist middle subjunctive
 of \\exomologeomai\\ with \\hina\\ for purpose. \\Lord\\ (\\Kurios\\). Peter
 # Ac 2:36
 claimed that God made Christ "Lord." See also
 # 1Co 8:6; 12:3; Ro 10:9
 Kennedy laments that the term Lord has become one of the most
 lifeless in the Christian vocabulary, whereas it really declares
 the true character and dignity of Jesus Christ and "is the basis
 and the object of worship."

06259
 \\Not as in my presence only\\ (\\mˆ h“s en tˆi parousiƒi monon\\). B and
 a few other MSS. omit \\h“s\\. The negative \\mˆ\\ goes with the
 imperative \\katergazesthe\\ (work out), not with \\hupˆkousate\\
 (obeyed) which would call for \\ouch\\. \\Much more\\ (\\poll“i mallon\\).
 They are not to render eye-service only when Paul is there, but
 much more when he is away. \\Work out\\ (\\katergazesthe\\). Perfective
 use of \\kata\\ (down) in composition, work on to the finish. This
 exhortation assumes human free agency in the carrying on the work
 of one's salvation. \\With fear and trembling\\ (\\meta phobou kai\\
 \\tromou\\). "Not slavish terror, but wholesome, serious caution"
 (Vincent). "A nervous and trembling anxiety to do right"
 (Lightfoot). Paul has no sympathy with a cold and dead orthodoxy
 or formalism that knows nothing of struggle and growth. He
 exhorts as if he were an Arminian in addressing men. He prays as
 if he were a Calvinist in addressing God and feels no
 inconsistency in the two attitudes. Paul makes no attempt to
 reconcile divine sovereignty and human free agency, but boldly
 proclaims both.

06260
 \\Which worketh in you\\ (\\ho energ“n en humin\\). Articular present
 active participle of \\energe“\\ from \\energos\\ (\\en, ergon\\) one at
 work, common verb from Aristotle on, to be at work, to energize.
 God is the Energy and the Energizer of the universe. Modern
 scientists, like Eddington, Jeans, and Whitney, are not afraid to
 agree with Paul and to put God back of all activity in nature.
 \\Both to will and to work\\ (\\kai to thelein kai to energein\\). "Both
 the willing and the working (the energizing)." God does it all,
 then. Yes, but he puts us to work also and our part is essential,
 as he has shown in verse
 # 12
 though secondary to that of God. \\For his good-pleasure\\ (\\huper tˆs\\
 \\eudokias\\). So Whitney puts "the will of God" behind gravitation
 and all the laws of nature.

06261
 \\Without murmurings\\ (\\ch“ris goggusm“n\\). See on
 # Ac 6:1
 for this late onomatopoetic word from \\gogguz“\\, to mutter, to
 grumble. \\Disputings\\ (\\dialogism“n\\). Or questionings as in
 # Lu 24:38
 The grumblings led to disputes.

06262
 \\That ye may be\\ (\\hina genˆsthe\\). Rather, "that ye may become"
 (second aorist middle subjunctive of \\ginomai\\, to become).
 \\Blameless\\ (\\amemptoi\\). Free from censure (\\memphomai\\, to blame).
 \\Harmless\\ (\\akeraioi\\). Unmixed, unadulterated as in
 # Ro 16:19
 \\Without blemish\\ (\\am“ma\\). Without spot, "unblemished in reputation
 and in reality" (Vincent). \\In the midst of\\ (\\meson\\). Preposition
 with genitive. \\Crooked\\ (\\skolias\\). Old word, curved as opposed to
 \\orthos\\, straight.
 See note on "Ac 2:40"
 \\Perverse\\ (\\diestrammenˆs\\). Perfect passive participle of
 \\diastreph“\\, to distort, to twist, to turn to one side (\\dia\\, in
 two). Old word. See
 # Mt 17:17; Ac 13:10

06263
 \\As lights in the world\\ (\\h“s ph“stˆres en kosm“i\\). As luminaries
 like the heavenly bodies. Christians are the light of the world
 # Mt 5:14
 as they reflect the light from Christ
 # Joh 1:4; 8:12
 but here the word is not \\ph“s\\ (light), but \\ph“stˆres\\ (luminaries,
 stars). The place for light is the darkness where it is needed.
 \\Holding forth\\ (\\epechontes\\). Present active participle of \\epech“\\.
 Probably not connected with the preceding metaphor in \\ph“stˆres\\.
 The old meaning of the verb \\epech“\\ is to hold forth or to hold
 out (the word of life as here). The context seems to call for
 "holding fast." It occurs also with the sense of attending to
 # Ac 3:5
 \\That I may have\\ (\\emoi\\). Ethical dative, "to me as a ground of
 boasting."

06264
 \\And if I am offered\\ (\\ei kai spendomai\\). Though I am poured out as
 a libation. Old word. In N.T. only here and
 # 2Ti 4:6
 Paul pictures his life-blood as being poured upon (uncertain
 whether heathen or Jewish offerings meant and not important) the
 sacrifice and service of the faith of the Philippians in mutual
 service and joy (both \\chair“\\ and \\sunchair“\\ twice in the
 sentence). Joy is mutual when the service is mutual. Young
 missionaries offer their lives as a challenge to other Christians
 to match their money with their blood.

06265
06266
 \\That I also may be of good comfort\\ (\\hina kag“ eupsuch“\\). Present
 subjunctive with \\hina\\ in purpose clause of the late and rare verb
 \\eupsuche“\\, from \\eupsuchos\\ (cheerful, of good spirit). In papyri
 and \\eupsuchei\\ (be of good cheer) common in sepulchral
 inscriptions. \\When I know\\ (\\gnous\\). Second aorist active
 participle of \\gin“sk“\\.

06267
 \\Likeminded\\ (\\isopsuchon\\). Old, but very rare adjective (\\isos,\\
 \\psuchˆ\\), like \\isotimos\\ in
 # 2Pe 1:1
 Only here in N.T. Likeminded with Timothy, not with Paul. \\Truly\\
 (\\gnˆsi“s\\). "Genuinely." Old adverb, only here in N.T., from
 \\gnˆsios\\
 # Php 4:3
 legitimate birth, not spurious.

06268
 \\They all\\ (\\hoi pantes\\). "The whole of them." Surely Luke was away
 from Rome at this juncture.

06269
 \\The proof\\ (\\tˆn dokimˆn\\). "The test" as of metals
 # 2Co 2:9; 9:13
 Three times they had seen Timothy
 # Ac 16:13; 19:22; 20:3
 \\With me\\ (\\sun emoi\\). Paul's delicacy of feeling made him use \\sun\\
 rather than \\emoi\\ alone. Timothy did not serve Paul. \\In\\
 \\furtherance of\\ (\\eis\\). See
 # Php 1:5
 for this use of \\eis\\.

06270
 \\So soon as I shall see\\ (\\h“s an aphid“\\). Indefinite temporal
 clause with \\h“s an\\ and the second aorist active subjunctive of
 \\aphora“\\. The oldest MSS. (Aleph A B D) have \\aphid“\\ (old aspirated
 form) rather than \\apid“\\. \\How it will go with me\\ (\\ta peri eme\\). On
 the force of \\apo\\ with \\hora“\\ (look away) see
 # Heb 12:2
 "The things concerning me," the outcome of the trial. Cf.
 # 1Co 4:17,19

06271
 \\In the Lord\\ (\\en Kuri“i\\). Not a perfunctory use of this phrase.
 Paul's whole life is centred in Christ
 # Ga 2:20

06272
 \\I counted it\\ (\\hˆgˆsamˆn\\). Epistolary aorist from the point of
 view of the readers. \\Epaphroditus\\ (\\Epaphroditon\\). Common name,
 though only in Philippians in N.T., contracted into Epaphras,
 though not the same man as Epaphras in
 # Col 1:7
 Note one article \\ton\\ (the) with the three epithets given in an
 ascending scale (Lightfoot), brother (\\adelphon\\, common sympathy),
 fellow-worker (\\sunergon\\, common work), fellow-soldier
 (\\sunstrati“tˆn\\, common danger as in
 # Phm 1:2
 \\Mou\\ (my) and \\hum“n\\ (your) come together in sharp contrast.
 \\Messenger\\ (\\apostolon\\). See
 # 2Co 8:23
 for this use of \\apostolos\\ as messenger (missionary). \\Minister\\
 (\\leitourgon\\).
 See note on "Ro 13:6"
 See note on "Ro 15:16"
  for this ritualistic term.

06273
 \\He longed after\\ (\\epipoth“n ˆn\\). Periphrastic imperfect of
 \\epipothe“\\
 # Php 1:8
 "he was yearning after." \\You all\\ (\\pantas humas\\). So again
 # 1:5,7,8
 \\Was sore troubled\\ (\\adˆmon“n\\). Periphrastic imperfect again
 (repeat \\ˆn\\) of the old word \\adˆmone“\\ either from an unused
 \\adˆm“n\\ (\\a\\ privative and \\dˆmos\\, away from home, homesick) or
 from \\adˆm“n, adˆsai\\ (discontent, bewilderment). The _Vocabulary_
 of Moulton and Milligan gives one papyrus example in line with
 the latter etymology. See already
 # Mt 26:37; Mr 14:33
 In any case the distress of Epaphroditus was greatly increased
 when he knew that the Philippians (the home-folks) had learned of
 his illness, "because ye had heard that he was sick" (\\dioti\\
 \\ˆkousate hoti ˆsthenˆse\\), "because ye heard that he fell sick"
 (ingressive aorist). \\He was sick\\ (\\ˆsthenˆse\\). Ingressive aorist,
 "he did become sick." \\Nigh unto death\\ (\\paraplˆsion thanat“i\\).
 Only example in N.T. of this compound adverbial preposition (from
 the adjective \\paraplˆsios\\) with the dative case.

06274
06275
 \\Ye may rejoice\\ (\\charˆte\\). Second aorist passive subjunctive with
 \\hina\\ in final clause of \\chair“\\, to rejoice. \\That I may be the\\
 \\less sorrowful\\ (\\kag“ alupoteros “\\). Present subjunctive with
 \\hina\\ and comparative of old compound adjective \\alupos\\ (\\a\\
 privative and \\lupˆ\\, more free from grief). Beautiful expression
 of Paul's feelings for the Philippians and for Epaphroditus.

06276
 \\In honour\\ (\\entimous\\). Old compound adjective (\\en, timˆ\\), prized,
 precious
 # Lu 7:2; 14:8; 1Pe 2:4,6
 Predicate accusative. Noble plea in behalf of Christ's minister.

06277
 \\Hazarding his life\\ (\\paraboleusamenos tˆi psuchˆi\\). First aorist
 middle participle of \\paraboleu“\\ (from the adjective \\parabolos\\),
 to place beside. The old Greek writers used \\paraballomai\\, to
 expose oneself to danger. But Deissmann (_Light from the Ancient
 East_, p. 88) cites an example of \\paraboleusamenos\\ from an
 inscription at Olbia or the Black Sea of the second century A.D.
 where it plainly means "exposing himself to danger" as here.
 Lightfoot renders it here "having gambled with his life." The
 word \\parabolani\\ (riskers) was applied to the Christians who
 risked their lives for the dying and the dead.

06278
 \\Finally\\ (\\to loipon\\). Accusative of general reference, literally,
 "as for the rest." So again in
 # 4:8
 It (or just \\loipon\\) is a common phrase towards the close of
 Paul's Epistles
 # 2Th 3:1; 2Co 13:11
 In
 # Eph 6:10
 we have \\tou loipou\\ (genitive case). But Paul uses the idiom
 elsewhere also as in
 # 1Co 7:29; 1Th 4:1
 before the close of the letter is in sight. It is wholly needless
 to understand Paul as about to finish and then suddenly changing
 his mind like some preachers who announce the end a half dozen
 times. \\To write the same things\\ (\\ta auta graphein\\). Present
 active articular infinitive, "the going on writing the same
 things." What things? He has just used \\chairete\\ (go on rejoicing)
 again and he will repeat it in
 # 4:4
 But in verse
 # 2
 he uses \\blepete\\ three times. At any rate Paul, as a true teacher,
 is not afraid of repetition. \\Irksome\\ (\\oknˆron\\). Old adjective
 from \\okne“\\, to delay, to hesitate. It is not tiresome to me to
 repeat what is "safe" (\\asphales\\) for you. Old adjective from \\a\\
 privative and \\sphall“\\, to totter, to reel. See
 # Ac 21:34

06279
 \\Beware\\ (\\blepete\\). Three times for urgency and with different
 epithet for the Judaizers each time. \\The dogs\\ (\\tous kunas\\). The
 Jews so termed the Gentiles which Jesus uses in a playful mood
 (\\kunariois\\, little dogs) to the Syro-Phoenician woman
 # Mt 15:26
 Paul here turns the phrase on the Judaizers themselves. \\The evil\\
 \\workers\\ (\\tous kakous ergatas\\). He had already called the
 Judaizers "deceitful workers" (\\ergatai dolioi\\) in
 # 2Co 11:13
 \\The concision\\ (\\tˆn katatomˆn\\). Late word for incision, mutilation
 (in contrast with \\peritomˆ\\, circumcision). In Symmachus and an
 inscription. The verb \\katatemn“\\ is used in the LXX only of
 mutilations
 # Le 21:5; 1Ki 18:28

06280
 \\For we\\ (\\hˆmeis gar\\). We believers in Christ, the children of
 Abraham by faith, whether Jew or Gentile, the spiritual
 circumcision in contrast to the merely physical
 # Ro 2:25-29; Col 2:11; Eph 2:11
 See
 # Ga 5:12
 for \\apotemnein\\ (to cut off) in sense of mutilation also. \\By the\\
 \\Spirit of God\\ (\\pneumati theou\\). Instrumental case, though the
 dative case as the object of \\latreu“\\ makes good sense also
 (worshipping the Spirit of God) or even the locative (worshipping
 in the Spirit of God). \\No\\ (\\ouk\\). Actual condition rather than \\mˆ\\
 with the participle. \\In the flesh\\ (\\en sarki\\). Technical term in
 Paul's controversy with the Judaizers
 # 2Co 11:18; Gal 6:13
 External privileges beyond mere flesh.

06281
 \\Might have\\ (\\ech“n\\). Rather, "even though myself having."
 \\Confidence\\ (\\pepoithˆsin\\). Late word, condemned by the Atticists,
 from \\pepoitha\\ (just used). See
 # 2Co 1:15; 3:4

06282
 \\Thinketh to have confidence\\ (\\dokei pepoithenai\\). Second perfect
 active infinitive. Old idiom, "seems to himself to have
 confidence." Later idiom like
 # Mt 3:9
 "think not to say" and
 # 1Co 11:16
 "thinks that he has ground of confidence in himself." \\I yet more\\
 (\\eg“ mallon\\). "I have more ground for boasting than he" and Paul
 proceeds to prove it in the rest of verses
 # 5,6
 \\Circumcised the eighth day\\ (\\peritomˆi oktaˆmeros\\). "In
 circumcision (locative case) an eighth day man." Use of the
 ordinal with persons like \\tetartaios\\
 # Joh 11:39
 Ishmaelites were circumcised in the thirteenth year, proselytes
 from Gentiles in mature age, Jews on the eighth day
 # Lu 2:21
 \\Of the stock of Israel\\ (\\ek genous Israˆl\\). Of the original stock,
 not a proselyte. \\Benjamin\\ (\\Beniamin\\). Son of the right hand (that
 is, left-handed), son of Rachel. The first King, Saul (Paul's own
 Hebrew name) was from this little tribe. The battle cry of Israel
 was "After thee, O Benjamin"
 # Jud 5:14
 \\A Hebrew of the Hebrews\\ (\\Ebraios ex Ebrai“n\\). Of Hebrew parents
 who retained the characteristic qualities in language and custom
 as distinct from the Hellenistic Jews
 # Ac 6:1
 Paul was from Tarsus and knew Greek as well as Aramaic
 # Ac 21:40; 22:2
 and Hebrew, but he had not become Hellenized. \\A Pharisee\\
 (\\Pharisaios\\). In distinction from the Sadducees
 # Ga 1:14
 and he continued a Pharisee in many essential matters like the
 doctrine of the resurrection
 # Ac 23:6
 Cf.
 # 2Co 11:22

06283
 \\As touching zeal\\ (\\kata zˆlos\\). So the old MSS. treating \\zˆlos\\ as
 neuter, not masculine. He was a zealot against Christianity,
 "persecuting the church" (\\di“k“n tˆn ekklˆsian\\). He was the
 ringleader in the persecution from the death of Stephen till his
 own conversion
 # Ac 8:1-9:9
 \\Found blameless\\ (\\genomenos amemptos\\). "Having become blameless"
 # Ga 1:14
 He knew and practised all the rules of the rabbis. A marvellous
 record, scoring a hundred in Judaism.

06284
 \\Were gain to me\\ (\\en moi kerdˆ\\). "Were gains (plural,
 See note on "Php 1:21"
 ) to me (ethical dative)." Paul had natural pride in his Jewish
 attainments. He was the star of hope for Gamaliel and the
 Sanhedrin. \\Have I counted\\ (\\hˆgˆmai\\). Perfect middle indicative,
 state of completion and still true. \\Loss\\ (\\zˆmian\\). Old word for
 damage, loss. In N.T. only in Phil. and
 # Ac 27:10,21
 Debit side of the ledger, not credit.

06285
 \\Yea, verily, and\\ (\\alla men oun ge kai\\). Five particles before
 Paul proceeds (yea, indeed, therefore, at least, even), showing
 the force and passion of his conviction. He repeats his
 affirmation with the present middle indicative (\\hˆgoumai\\), "I
 still count all things loss for the excellency of the knowledge
 (\\to huperechon\\, the surpassingness, neuter articular participle
 of \\huperech“\\,
 # Php 2:3
 of Christ Jesus my Lord." \\Dung\\ (\\skubala\\). Late word of uncertain
 etymology, either connected with \\sk“r\\ (dung) or from \\es kunas\\
 \\ball“\\, to fling to the dogs and so refuse of any kind. It occurs
 in the papyri. Here only in the N.T. \\That I may gain Christ\\ (\\hina\\
 \\Christon kerdˆs“\\). First aorist active subjunctive of \\kerda“\\,
 Ionic form for \\kerdain“\\ with \\hina\\ in purpose clause. Paul was
 never satisfied with his knowledge of Christ and always craved
 more fellowship with him.

06286
 \\Be found in him\\ (\\heureth“ en aut“i\\). First aorist (effective)
 passive subjunctive with \\hina\\ of \\heurisk“\\. At death
 # 2Co 5:3
 or when Christ comes. Cf.
 # 2:8; Ga 2:17
 \\Through faith in Christ\\ (\\dia piste“s Christou\\). The objective
 genitive \\Christou\\, not subjective, as in
 # Ga 2:16,20; Ro 3:22
 Explained further by \\epi tˆi pistei\\ (on the basis of faith) as in
 # Ac 3:16

06287
 \\That I may know him\\ (\\tou gn“nai auton\\). Genitive of the articular
 second aorist (ingressive) active infinitive (purpose) of
 \\gin“sk“\\, to have personal acquaintance or experience with. This
 is Paul's major passion, to get more knowledge of Christ by
 experience. \\The power of his resurrection\\ (\\tˆn dunamin tˆs\\
 \\anastase“s autou\\). Power (Lightfoot) in the sense of assurance to
 believers in immortality
 # 1Co 15:14; Ro 8:11
 in the triumph over sin
 # Ro 4:24
 in the dignity of the body
 # 1Co 6:13; Php 3:21
 in stimulating the moral and spiritual life
 # Ga 2:20; Ro 6:4; Col 2:12; Eph 2:5
 See Westcott's _The Gospel of the Resurrection_, ii, 31. \\The\\
 \\fellowship of his sufferings\\ (\\tˆn koin“nian t“n pathˆmat“n\\
 \\autou\\). Partnership in (objective genitive) his sufferings, an
 honour prized by Paul
 # Co 1:24
 \\Becoming conformed to his death\\ (\\summorphizomenos t“i thanat“i\\
 \\autou\\). Present passive participle of \\summorphiz“\\, late verb from
 \\summorphos\\, found only here and ecclesiastical writers quoting
 it. The Latin Vulgate uses _configuro_. See
 # Ro 6:4
 for \\sumphutoi\\ in like sense and
 # 2Co 4:10
 "The agony of Gethsemane, not less than the agony of Calvary,
 will be reproduced however faintly in the faithful servant of
 Christ" (Lightfoot). "In this passage we have the deepest secrets
 of the Apostle's Christian experience unveiled" (Kennedy).

06288
 \\If by any means I may attain\\ (\\ei p“s katantˆs“\\). Not an
 expression of doubt, but of humility (Vincent), a modest hope
 (Lightfoot). For \\ei p“s\\, see
 # Ro 1:10; 11:14
 where \\parazˆl“s“\\ can be either future indicative or aorist
 subjunctive like \\katantˆs“\\ here (see subjunctive \\katalab“\\ in
 verse
 # 12
 late compound verb \\katanta“\\. \\Resurrection\\ (\\exanastasin\\). Late
 word, not in LXX, but in Polybius and one papyrus example.
 Apparently Paul is thinking here only of the resurrection of
 believers out from the dead and so double \\ex\\ (\\ten exanastasin tˆn\\
 \\ek nekr“n\\). Paul is not denying a general resurrection by this
 language, but emphasizing that of believers.

06289
 \\Not that\\ (\\ouch hoti\\). To guard against a misunderstanding as in
 # Joh 6:26; 12:6; 2Co 1:24; Php 4:11,17
 \\I have already obtained\\ (\\ˆdˆ elabon\\). Rather, "I did already
 obtain," constative second aorist active indicative of \\lamban“\\,
 summing up all his previous experiences as a single event. \\Or am\\
 \\already made perfect\\ (\\ˆ ˆdˆ tetelei“mai\\). Perfect passive
 indicative (state of completion) of \\teleio“\\, old verb from
 \\teleios\\ and that from \\telos\\ (end). Paul pointedly denies that he
 has reached a spiritual impasse of non- development. Certainly he
 knew nothing of so-called sudden absolute perfection by any
 single experience. Paul has made great progress in
 Christlikeness, but the goal is still before him, not behind him.
 \\But I press on\\ (\\di“k“ de\\). He is not discouraged, but encouraged.
 He keeps up the chase (real idea in \\di“k“\\, as in
 # 1Co 14:1; Ro 9:30; 1Ti 6:11
 \\If so be that\\ (\\ei kai\\). "I follow after." The condition (third
 class, \\ei--katalab“\\, second aorist active subjunctive of
 \\katalamban“\\) is really a sort of purpose clause or aim. There are
 plenty of examples in the _Koin‚_ of the use of \\ei\\ and the
 subjunctive as here (Robertson, _Grammar_, p. 1017), "if I also
 may lay hold of that for which (\\eph' h“i\\, purpose expressed by
 \\epi\\) I was laid hold of (\\katelˆmphthˆn\\, first aorist passive of
 the same verb \\katalamban“\\) by Christ Jesus." His conversion was
 the beginning, not the end of the chase.

06290
 \\Not yet\\ (\\oup“\\). But some MSS. read \\ou\\ (not). \\To have apprehended\\
 (\\kateilˆphenai\\). Perfect active infinitive of same verb
 \\katalamban“\\ (perfective use of \\kata\\, to grasp completely). Surely
 denial enough. \\But one thing\\ (\\hen de\\). No verb in the Greek. We
 can supply \\poi“\\ (I do) or \\di“k“\\ (I keep on in the chase), but no
 verb is really needed. "When all is said, the greatest art is to
 limit and isolate oneself" (Goethe), concentration. \\Forgetting\\
 \\the things which are behind\\ (\\ta men opis“ epilanthanomenos\\).
 Common verb, usually with the genitive, but the accusative in the
 _Koin‚_ is greatly revived with verbs. Paul can mean either his
 old pre-Christian life, his previous progress as a Christian, or
 both (all of it). \\Stretching forward\\ (\\epekteinomenos\\). Present
 direct middle participle of the old double compound \\epektein“\\
 (stretching myself out towards). Metaphor of a runner leaning
 forward as he runs.

06291
 \\Toward the goal\\ (\\kata skopon\\). "Down upon the goal," who is Jesus
 himself to whom we must continually look as we run
 # Heb 12:2
 The word means a watchman, then the goal or mark. Only here in
 N.T. \\Unto the prize\\ (\\eis to brabeion\\). Late word (Menander and
 inscriptions) from \\brabeus\\ (umpire who awards the prize). In N.T.
 only here and
 # 1Co 9:24
 \\Of the high calling\\ (\\tˆs an“ klˆse“s\\). Literally, "of the upward
 calling." The goal continually moves forward as we press on, but
 yet never out of sight.

06292
 \\As many as be perfect\\ (\\hosoi teleioi\\). Here the term \\teleioi\\
 means relative perfection, not the absolute perfection so
 pointedly denied in verse
 # 12
 Paul here includes himself in the group of spiritual adults (see
 # He 5:13
 \\Let us be thus minded\\ (\\touto phron“men\\). Present active volitive
 subjunctive of \\phrone“\\. "Let us keep on thinking this," viz. that
 we have not yet attained absolute perfection. \\If ye are otherwise\\
 \\minded\\ (\\ei ti heter“s phroneite\\). Condition of first class,
 assumed as true. That is, if ye think that ye are absolutely
 perfect. \\Shall God reveal unto you\\ (\\ho theos humin apokalupsei\\).
 He turns such cases over to God. What else can he do with them?
 \\Whereunto we have already come\\ (\\eis ho ephthasamen\\). First aorist
 active indicative of \\phthan“\\, originally to come before as in
 # 1Th 4:15
 but usually in the _Koin‚_ simply to arrive, attain to, as here.

06293
 \\By that same rule let us walk\\ (\\t“i aut“i stoichein\\) Aleph A B do
 not have \\kanoni\\ (rule). Besides \\stoichein\\ is the absolute present
 active infinitive which sometimes occurs instead of the principal
 verb as in
 # Ro 12:15
 Paul means simply this that, having come thus far, the thing to
 do is to go "in the same path" (\\t“i aut“i\\) in which we have been
 travelling so far. A needed lesson for Christians weary with the
 monotony of routine in religious life and work.

06294
 \\Imitators together of me\\ (\\sunmimˆtai mou\\). Found only here so
 far, though Plato uses \\summimeisthai\\. "Vie with each other in
 imitating me" (Lightfoot). \\Mark\\ (\\skopeite\\). Old verb from \\skopos\\
 (verse
 # 14
 "Keep your eyes on me as goal." Mark and follow, not avoid as in
 # Ro 16:17
 \\An ensample\\ (\\tupon\\). Originally the impression left by a stroke
 # Joh 20:25
 then a pattern (mould) as here (cf.
 # 1Th 1:7; 1Co 10:6,11; Ro 5:14; 6:17

06295
 \\I told you often\\ (\\pollakis elegon\\). Imperfect active, repetition
 in Paul s warnings to them. \\Even weeping\\ (\\kai klai“n\\). Deep
 emotion as he dictated the letter and recalled these recreant
 followers of Christ (cf.
 # 2Co 2:4
 \\The enemies of the cross of Christ\\ (\\tous echthrous tou staurou\\
 \\tou Christou\\). Either the Judaizers who denied the value of the
 cross of Christ
 # Ga 5:11; 6:12,14
 or Epicurean antinomians whose loose living gave the lie to the
 cross of Christ
 # 1Jo 2:4

06296
 \\Whose god is the belly\\ (\\hou to theos hˆ koilia\\). The comic poet
 Eupolis uses the rare word \\Koiliodaim“n\\ for one who makes a god
 of his belly and Seneca speaks of one who _abdomini servit_.
 Sensuality in food, drink, sex then as now mastered some men.
 These men posed as Christians and gloried in their shame. \\Who\\
 \\mind earthly things\\ (\\hoi ta epigeia phronountes\\). Anacoluthon.
 The nominative does not refer to \\polloi\\ at the beginning, but
 with the accusative \\tous echthrous\\ in between. See
 # Mr 12:40

06297
 \\Our citizenship\\ (\\hˆm“n to politeuma\\). Old word from \\piliteu“\\
 # Php 1:27
 but only here in N.T. The inscriptions use it either for
 citizenship or for commonwealth. Paul was proud of his Roman
 citizenship and found it a protection. The Philippians were also
 proud of their Roman citizenship. But Christians are citizens of
 a kingdom not of this world
 # Joh 18:36
 Milligan (_Vocabulary_) doubts if commentators are entitled to
 translate it here: "We are a colony of heaven," because such a
 translation reverses the relation between the colony and the
 mother city. But certainly here Paul's heart is in heaven. \\We\\
 \\wait for\\ (\\apekdechometha\\). Rare and late double compound
 (perfective use of prepositions like wait out) which vividly
 pictures Paul's eagerness for the second coming of Christ as the
 normal attitude of the Christian colonist whose home is heaven.

06298
 \\Shall fashion anew\\ (\\metaschˆmatisei\\). Future active indicative of
 \\metaschˆmatiz“\\ for which see
 # 1Co 4:6; 2Co 11:13
 \\Conformed to\\ (\\summorphon\\). For which (\\sun, morphˆ\\) see
 # Ro 8:29
 only N.T. examples. With associative instrumental case. The body
 of our state of humiliation will be made suitable to associate
 with the body of Christ's glory
 # 1Co 15:54
 \\According to the working\\ (\\kata tˆn energeian\\). "According to the
 energy." If any one doubts the power of Christ to do this
 transformation, Paul replies that he has power "even to subject
 all things unto himself."

06299
 \\Longed for\\ (\\epipothˆtoi\\). Late and rare verbal adjective (here
 alone in N.T.) from \\epipothe“\\. \\So stand fast\\ (\\houto stˆkete\\).
 Present active imperative of \\stˆk“\\ (late present from perfect
 \\hestˆka\\ from \\histˆmi\\). See
 # 1:27
 They were tempted to defection. Standing firm is difficult when a
 panic starts.