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jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706He cautions them against judaizing seducers (ver. 1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (ver. 4-8), describes the matter of his own choice (ver. 9-16), and closes with an exhortation to beware of wicked men, and to follow his example, ver. 17-21.Adam Clarke: Commentary on the Bible - 1831The apostle exhorts the Philippians to rejoice in the Lord, Phi 3:1. And to beware of false teachers, Phi 3:2. Shows that Christians are the true circumcision, who worship God in the Spirit, Phi 3:3. And that himself had more reason to trust in the flesh than any of the Jews, Phi 3:4-6. But that he counted all things loss for Christ, Phi 3:7-11. He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, Phi 3:12-14. Exhorts them to be like-minded, Phi 3:15-17. Warns them against certain persons who were enemies to the cross of Christ, Phi 3:18, Phi 3:19. Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, Phi 3:20, Phi 3:21.Albert Barnes: Notes on the Bible - 18343:0: This chapter Phil. 3 consists in the main, of exhortations to holy living, and to an effort to make great attainments in the divine life. It is full of tenderness and affection, and is one of the most beautiful appeals which can anywhere be found to induce Christians to devote themselves to the service of the Redeemer. The appeal is drawn in a great measure from the apostle's statement of his own feelings, and is one which the Philippians could not but feel, for they knew him well. In the course of the chapter, he adverts to the following points.He exhorts them to rejoice in the Lord; Phi 3:1. He warns them against the Jewish teachers who urged the necessity of complying with the Mosaic laws, and who appear to have boasted of their being Jews, and to have regarded themselves as the favorites of God on that account; Phi 3:2-3. To meet what they had said, and to show how little all that on which they relied was to be valued, Paul says that he had had advantages of birth and education which surpassed them all and that all the claim to the favor of God, and all the hope of salvation which could be derived from birth, education, and a life of zeal and conformity to the law, had been his; Phi 3:4-5. Yet he says, he had renounced all this, and now regarded it as utterly worthless in the matter of salvation. He had cheerfully suffered the loss of all things, and was willing still to do it, if he might obtain salvation through the Redeemer. Christ was more to him than all the advantages of birth, and rank, and blood; and all other grounds of dependence for salvation, compared with reliance on him, were worthless; Phi 3:7-11. The object which he had sought in doing this, he says, he had not yet fully attained. He had seen enough to know its inestimable value, and he now pressed onward that he might secure all that he desired. The mark was before him, and he pressed on to secure the prize; Phi 3:12-14. He exhorts them to aim at the same thing, and to endeavor to secure the same object, assuring them that God was ready to disclose to them all that they desired to know, and to grant all that they wished to obtain; Phi 3:15-16. This whole exhortation he enforces in the end of the chapter Phi 3:17-21 by two considerations. One was, that there were not a few who had been deceived and who had no true religion - whom he had often warned with tears, Phi 3:18-19; the other was, that the home, the citizenship of the true Christian, was in heaven, and they who were Christians ought to live us those who expected soon to be there. The Saviour would soon return to take them to glory. He would change their vile body, and make them like himself, and they should therefore live as became those who had a hope so blessed and transforming. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Phi 3:1, He warns them to beware of the false teachers of the circumcision; Phi 3:4, shewing that himself has greater cause than they to trust in the righteousness of the law; Phi 3:7, which notwithstanding he counts as dung and loss, to gain Christ and his righteousness; Phi 3:12, therein acknowledging his own imperfection; Phi 3:15, He exhorts them to be thus minded; Phi 3:17, and to imitate him, Phi 3:18. and to decline the ways of carnal Christians.John GillINTRODUCTION TO PHILIPPIANS 3In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ, Phil 3:1, and to beware of them, whom he describes as dogs, as evil workers, as the concision, Phil 3:2, and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things, Phil 3:3, This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever, Phil 3:4, of which he gives an enumeration in several particulars, Phil 3:5, upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss, Phil 3:7, and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him, Phil 3:8. His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ, Phil 3:11, and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him, Phil 3:12. Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them, Phil 3:15, and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing, Phil 3:16, and to be followers of him, and of them that walked after his example, Phil 3:17, giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonour of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men, Phil 3:18, and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence, Phil 3:20, and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent, Phil 3:21. |
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3:13:1: Այսուհետեւ եղբա՛րք իմ, ուրա՛խ լերուք ՚ի Տէր. զնոյն գրել առ ձեզ՝ ինձ ոչ դանդաղելի է, եւ ձեզ կարի՛ զգուշալի[4445]։ [4445] Ոմանք. Ինձ ոչ ինչ դանդա՛՛։ Ուր ոմանք. Ինձ ինչ ոչ դանդա՛՛։ Այսուհետեւ, եղբարք իմ, ուրախ լերուք ի Տէր. զնոյն գրել առ ձեզ ինձ ոչ դանդաղելի է, եւ ձեզ կարի զգուշալի:1 Ուրեմն, իմ եղբայրնե՛ր, ուրա՛խ եղէք ի Տէր. նոյն բաները ձեզ գրելն ինձ համար ձանձրալի չէ, իսկ ձեզ համար մեծ ապահովութիւն է: 3 Ասկէ ետքը, եղբա՛յրներս, ուրախ եղէք Տէրոջմով։ Նոյն բաները ձեզի գրել ինծի ձանձրութիւն չէ, բայց ձեզի ապահովութիւն է։ 3:1: Այսուհետեւ եղբա՛րք իմ, ուրա՛խ լերուք ՚ի Տէր. զնոյն գրել առ ձեզ՝ ինձ ոչ դանդաղելի է, եւ ձեզ կարի՛ զգուշալի[4445]։ [4445] Ոմանք. Ինձ ոչ ինչ դանդա՛՛։ Ուր ոմանք. Ինձ ինչ ոչ դանդա՛՛։ 1 Ուրեմն, իմ եղբայրնե՛ր, ուրա՛խ եղէք ի Տէր. նոյն բաները ձեզ գրելն ինձ համար ձանձրալի չէ, իսկ ձեզ համար մեծ ապահովութիւն է: 3 Ասկէ ետքը, եղբա՛յրներս, ուրախ եղէք Տէրոջմով։ Նոյն բաները ձեզի գրել ինծի ձանձրութիւն չէ, բայց ձեզի ապահովութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:11: Впрочем, братия мои, радуйтесь о Господе. Писать вам о том же для меня не тягостно, а для вас назидательно. 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:3:1 τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές. 1: Впрочем, братия мои, радуйтесь о Господе. Писать вам о том же для меня не тягостно, а для вас назидательно. 3:1 τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές. ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-11: Заключая предшествующий отдел послания призывом радоваться о Господе, Апостол переходит теперь к новому обстоятельству, которое возбуждало в нем большие опасения, именно к возможности появления среди филиппийцев иудействующих лжеучителей. Резкими чертами характеризует он их приемы пропаганды иудейства и, в противовес им, изображает, как сам он относится к иудейству и его преимуществам. Именно он отрекся от всех мечтаний иудейства и всецело стремится к тому, чтобы быть во Христе.:1: Этот стих составляет заключение к предыдущей главе. Апостол подробно сказал о Тимофее и Епафродите (II:19-30). Прибытие к филиппийцам последнего должно возбудить в них радость (II:29). В отношении к остальному, чего не коснулся Апостол (впрочем - правильнее: в отношении к прочему - ta loipon) они также должны радоваться. Апостол если не говорит подробно об этом "прочем", то не потому, чтобы ему не хотелось: он с радостью может несколько раз писать о том же самом (о том же - ta auta), и знает, что это будет полезно (назидательно) для читателей, потому что призыв к радости должен их ободрить. Но - такова невысказанная мысль, составляющая переход к следующему отделу - ему теперь нужно поговорить о явлениях нерадостных, изменить тон своей речи...Matthew Henry: Concise Commentary on the Whole Bible - 1706Description of True Christians.A. D. 62.1 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. 2 Beware of dogs, beware of evil workers, beware of the concision. 3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. It seems the church of the Philippians, though a faithful and flourishing church, was disturbed by the judaizing teachers, who endeavoured to keep up the law of Moses, and mix the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers. I. He exhorts them to rejoice in the Lord (v. 1), to rest satisfied in the interest they had in him and the benefit they hoped for by him. It is the character and temper of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice in Christ the more willing we shall be to do and suffer for him, and the less danger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Neh. viii. 10. II. He cautions them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe; that is, the same things which I have already preached to you; as if he had said, "What has been presented to your ears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of the same mind." To me indeed is not grievous. Observe, 1. Ministers must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing. It is a needful caution he here gives: Beware of dogs, v. 2. The prophet calls the false prophets dumb dogs (Isa. lxvi. 10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evil workers: they boasted themselves to be of the circumcision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh. III. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar of people of God, who are in covenant with him, as the Old-Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters:-- 1. They worshipped in the spirit, in opposition to the carnal ordinances of the Old-Testament, which consist in meats, and drinks, and divers washings, &c. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, John iv. 24. The work of religion is to no purpose any further than the heart is employed in it. Whatsoever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, 2 Cor. iii. 8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church--mere outward enjoyments and performances. They rejoice in their relation to Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They have no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting foundation. Our confidence, as well as our joy, is proper to him. Adam Clarke: Commentary on the Bible - 18313:1: Rejoice in the Lord - Be always happy; but let that happiness be such as you derive from the Lord.To write the same things - He means those which he had formerly preached to them or to other Churches, for he had but one Gospel; and we may rest assured that the doctrine of this epistle was the same with his preaching. For you it is safe - It is much better to have these Divine things committed to writing than confided to memory. By the latter they may be either lost or corrupted, by the former they will be preserved. Albert Barnes: Notes on the Bible - 18343:1: Finally, my brethren, rejoice in the Lord - That is, in the Lord Jesus; see Phi 3:3; compare the Act 1:24 note, and Th1 5:16 note. The idea here is, that it is the duty of Christians to rejoice in the Lord Jesus Christ. This duty implies the following things:(1) They should rejoice that they have such a Saviour. People everywhere have felt the need of a Saviour, and to us it should be a subject of unfeigned joy that one has been provided for us. When we think of our sins, we may now rejoice that there is one who can deliver us from them; when we think of the worth of the soul, we may rejoice that there is one who can save it from death; when we think of our danger, we can rejoice that there is one who can rescue us from all peril, and bring us to a world where we shall be for ever safe. (2) we may rejoice that we have such a Saviour. He is just such as we need. He accomplishes just what we want a Saviour to do. We need one to make known to us a way of pardon, and he does it. We need one to make an atonement for sin, and he does it. We need one to give us peace from a troubled conscience, and he does it. We need one to support us in trials and bereavements, and he does it. We need one who can comfort us on the bed of death, and guide us through the dark valley, and the Lord Jesus is just what we want. When we look at his character, it is just such as it should be to win our hearts, and to make us love him; and when we look at what he has done, we see that he has accomplished all that we can desire, and why should we not rejoice? (3) we may and should rejoice in him. The principal joy of the true Christian should be in the Lord. He should find his happiness not in riches, or gaiety, or vanity, or ambition, or books, or in the world in any form, but in communion with the Lord Jesus, and in the hope of eternal life through him. In his friendship, and in his service, should be the highest of our joys, and in these we may always be happy. It is the privilege, therefore, of a Christian to rejoice. He has more sources of joy than any other man - sources which do not fail when all others fail. Religion is not sadness or melancholy, it is joy; and the Christian should never leave the impression on others that his religion makes him either gloomy or morose. A cheerful countenance, an eye of benignity, a conversation pleasant and kind, should always evince the joy of his heart, and in all his contact with the world around hint he should show that his heart is full of joy. To write the same things - That is, to repeat the same truths and admonitions. Perhaps he refers in this to the exhortations which he had given them when he was with them, on the same topics on which he is now writing to them. He says, that for him to record these exhortations, and transmit them by a letter, might be the means of permanent welfare to them, and would not be burdensome or oppressive to him. It was not absolutely necessary for them, but still it would be conducive to their order and comfort as a church. We may suppose that this chapter is a summary of what he had often inculcated when he was with them. To me indeed is not grievous - It is not burdensome or oppressive to me to repeat these exhortations in this manner. They might suppose that in the multitude of cares which he had, and in his trials in Rome, it might be too great a burden for him to bestow so much attention on their interests. But for you it is safe - It will contribute to your security as Christians, to have these sentiments and admonitions on record. They were exposed to dangers which made them proper. What those dangers were, the apostle specifies in the following verses. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:1: Finally: Phi 4:8; Co2 13:11; Eph 6:10; Th1 4:1 *Gr: Pe1 3:8rejoice: Phi 3:3, Phi 4:4; Deu 12:18, Deu 16:11; Sa1 2:1; Ch1 15:28, Ch1 16:10, Ch1 16:31-33, Ch1 29:22; Ch2 30:26, Ch2 30:27; Neh 8:10; Job 22:26; Psa 5:11, Psa 32:11, Psa 33:1, Psa 37:4, Psa 42:4; Psa 97:1, Psa 100:1, Psa 100:2, Psa 149:2; Isa 12:2, Isa 12:3, Isa 41:16, Isa 61:10, Isa 65:14, Isa 66:11, Isa 66:12; Joe 2:23; Hab 3:17, Hab 3:18; Zep 3:14, Zep 3:17; Zac 10:7; Mat 5:12; Luk 1:47; Rom 5:2, Rom 5:3, Rom 5:11; Th1 5:16; Jam 1:2; Pe1 1:6-8, Pe1 4:13 To write: Phi 2:17, Phi 2:18; Pe2 1:12-15, Pe2 3:1 Geneva 15993:1 Finally, (1) my brethren, rejoice in the Lord. (2) To write the (a) same things to you, to me indeed [is] not grievous, but for you [it is] safe.(1) A conclusion of those things which have been said before, that is, that they go forward cheerfully in the Lord. (2) A preface to the next admonition that follows, to take good heed and beware of false apostles, who join circumcision with Christ, (that is to say, justification by works, with free justification by faith), and beat into men's head the ceremonies which are abolished, instead of true exercises of godliness and charity. And he calls them dogs, as profane barkers, and evil workmen, because they neglected true works and did not teach the true use of them. To be short, he calls them concision, because in urging circumcision, they cut off themselves and others from the Church. (a) Which you have often times heard from me. John Gill3:1 Finally, my brethren, rejoice in the Lord,.... The Syriac version reads, "in our Lord", i.e. Christ. The apostle seems as if he was about to conclude his epistle; and therefore, as if he was taking his farewell of this church, and giving his last advice to them, he exhorts them in a most affectionate manner, as his dear brethren in a spiritual relation, that they would make Christ their chief joy; that whatever sorrow they might have on account of his bonds, or the sickness of Epaphroditus, yet, he observes they had reason to rejoice in their Lord and Saviour; and however, it might be matter of rejoicing to them to hear of his hope of coming once more to them, and of the recovery of their minister and his return to them, yet Christ should be the principal object of their joy. A believer has always reason to rejoice in Christ; in the greatness of his person, he being in the form of God, and equal to him, and therefore able to save his to the uttermost by his obedience and death, and has interest enough in heaven to make his intercession prevalent and successful and power to keep safe all that are committed to him; and in the fitness of his person to be a Mediator, and daysman, to take care of things pertaining to the glory of God, and to make reconciliation for sin; and in the fulness of his person, he having all grace in him for his people, which is all theirs, and with joy may they draw water out of the full wells of salvation in him; and in the beauty of his person which surpasses all others, a sight of which fills with joy unspeakable, and full of glory. They may, and should rejoice, as they sometimes do, in his salvation; in the contrivance of it by infinite wisdom; in the impetration of it by himself; and in the application of it by his spirit; and that because hereby justice is satisfied, the law is magnified and made honourable, sin is finished, and an everlasting righteousness brought in. Also they are called upon to rejoice in his resurrection, which is for their justification; in his ascension, seeing he then received gifts for men; and in his session at the right hand of God, which is in their nature; and in his intercession which is to their advantage; and in all the relations he stands in to them, as head, husband, father, brother, friend; and in everything that is his, and that belongs unto him, as his Gospel, ordinances, ways, and worship,To write the same things to you. The apostle finding he had more time on his hands, or fresh thoughts occurred to him, writes on, and makes an apology for writing the same things, which he had either wrote to other churches, or which he had delivered when first among them, or which he had since wrote to them. For sometimes it is necessary to say and write the same things over and over again, partly that they may be the better understood, and partly that they may be more strongly fixed in the memory; as also, that the saints may be the more established in the present truth: and which he says, to me indeed is not grievous; or troublesome; he found no backwardness to it, nor sluggishness in it; he was not loath to do it, nor was it wearisome to him; or made him slothful, as the Arabic renders it; nor was he afraid to repeat what he had wrote, or again to warn them against false teachers, of whom he stood in no fear: but for you it is safe; or "necessary", as the Vulgate Latin version reads, being a means of preserving them from the error of the wicked; for though the saints are safe in Christ, and can never finally and totally be deceived, yet the Gospel, and the frequent ministration of it, are a means of keeping them from the deception of evil men; for as the Syriac version renders it, "they make you more cautious"; when truth is repeated, and afresh confirmed, it guards against falling in with damnable heresies. And so the Arabic version renders it, "is a guard", or "garrison to you". John Wesley3:1 The same things - Which you have heard before.Robert Jamieson, A. R. Fausset and David Brown3:1 WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21)Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in Th1 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Eph 6:10; Th2 3:1). But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation. the same things--concerning "rejoicing," the prevailing feature in this Epistle (Phil 1:18, Phil 1:25; Phil 2:17; Phil 4:4, where, compare the "again I say," with "the same things" here). In the Lord--marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (Phil 3:3). not grievous--"not irksome." for you it is safe--Spiritual joy is the best safety against error (Phil 3:2; Neh 8:10, end). |
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3:23:2: Զգո՛յշ եղերուք ՚ի շանց անտի. զգո՛յշ եղերուք ՚ի չար մշակաց անտի. զգո՛յշ եղերուք ՚ի կրճատութենէ անտի[4446]։ [4446] Ոմանք. Զգո՛յշ լերուք ՚ի շանց... լերուք... լերո՛ւք։ Զգոյշ եղերուք ի շանց անտի, զգոյշ եղերուք ի չար մշակաց անտի, զգոյշ եղերուք ի կրճատութենէ անտի:2 Զգուշացէ՛ք շներից, զգուշացէ՛ք չար մշակներից, զգուշացէ՛ք թլփատութեան կողմնակիցներից. 2 Զգուշացէ՛ք շուներէն, զգուշացէ՛ք չար մշակներէն, զգուշացէք թլփատութենէն, 3:2: Զգո՛յշ եղերուք ՚ի շանց անտի. զգո՛յշ եղերուք ՚ի չար մշակաց անտի. զգո՛յշ եղերուք ՚ի կրճատութենէ անտի[4446]։ [4446] Ոմանք. Զգո՛յշ լերուք ՚ի շանց... լերուք... լերո՛ւք։ 2 Զգուշացէ՛ք շներից, զգուշացէ՛ք չար մշակներից, զգուշացէ՛ք թլփատութեան կողմնակիցներից. 2 Զգուշացէ՛ք շուներէն, զգուշացէ՛ք չար մշակներէն, զգուշացէք թլփատութենէն, zohrab-1805▾ eastern-1994▾ western am▾ |
3:22: Берегитесь псов, берегитесь злых делателей, берегитесь обрезания, Beware of dogs, beware of evil workers, beware of the concision:3:2 βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 2: Берегитесь псов, берегитесь злых делателей, берегитесь обрезания, 3:2 βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142-3: Филиппийцам угрожает серьезная опасность от иудействующих лжеучитетелей. Они должны поэтому быть очень осторожны (Апостол три раза повторяет слово: берегитесь). Апостол не стесняется при этом в выборе обличительных выражений для характеристики этих лжеучителей. Он называет их "псами", в том смысле, что все их стремления нечисты по существу, несмотря на видимую свою святость: пес считался у евреев нечистым животным (Ис LXVI:3; Мф VII:6). Они - злые делатели - точнее: "дурные работники" на ниве Божией, потому что вредят Евангелию, вводя в сознание верующих новую, неправильную, мысль о необходимости соблюдать, кроме евангельских предписаний, и требования закона Моисеева. Наконец - они "обрезание" - правильнее: "уродство, простое искалечивание или искалеченные" (h katatomh, а настоящее обрезание называется h peritomh). B самом деле, обрезание, которого требовали иудействующие, утратило уже свой первоначальный символический смысл и превратилось в простую бессмысленную операцию. Истинное обрезание теперь представляют собой христиане: они служат Богу не плотию, а духом, к чему, собственно, призывало и ветхозаветное обрезание, надеются на Господа Иисуса Христа, а не на то, что они обрезаны по плоти и имеют какие-нибудь другие плотские преимущества (о них см. ниже в 5-6: ст. ).Adam Clarke: Commentary on the Bible - 18313:2: Beware of dogs - The Jews, who have here the same appellative which they formerly gave to the Gentiles: because the Gentiles were not included in the covenant, they called them Dogs; and themselves, the children of the Most High. Now, they are cast out of the covenant and the Gentiles taken in; therefore they are the dogs, and the Gentiles the children.Evil workers - Judaizing teachers, who endeavored to pervert the Gospel. The concision - Κατατομην· The cutting or excision; not περιτομην, the circumcision: the word is used by the apostle to degrade the pretensions which the Jews made to sanctity by the cutting in their flesh. Circumcision was an honorable thing, for it was a sign of the covenant; but as they now had rejected the new covenant, their circumcision was rendered uncircumcision, and is termed a cutting, by way of degradation. Albert Barnes: Notes on the Bible - 18343:2: Beware of dogs - Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses; compare Kg1 14:11; Kg1 16:4; Kg1 21:19. They are held as unclean, and to call one a dog is a much stronger expression of contempt there than with us; Sa1 17:43; Kg2 8:13. The Jews called the pagan dogs, and the Muslims call Jews and Christians by the same name. The term dog also is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here. It is possible that the language used here may have been derived from some custom of affixing a caution, on a house that was guarded by a dog, to persons approaching it. Lenfant remarks that at Rome it was common for a dog to lie chained before the door of a house, and that a notice was placed in sight, "Beware of the dog." The same notice I have seen in this city affixed to the kennel of dogs in front of a bank, that were appointed to guard it. The reference here is, doubtless, to Judaizing teachers, and the idea is, that they were contentious, troublesome, dissatisfied, and would produce disturbance. The strong language which the apostle uses here, shows the sense which he had of the danger arising from their influence. It may be observed, however, that the term dogs is used in ancient writings with great frequency, and even by the most grave speakers. It is employed by the most dignified characters in the Iliad (Boomfield), and the name was given to a whole class of Greek philosophers - the Cynics. It is used in one instance by the Saviour; Mat 7:6. By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn manner against them.Beware of evil workers - Referring, doubtless, to the same persons that he had characterized as dogs The reference is to Jewish teachers, whose doctrines and influence he regarded only as evil We do not know what was the nature of their teaching, but we may presume that it consisted much in urging the obligations of the Jewish rites and ceremonies; in speaking of the advantage of having been born Jews: and in urging a compliance with the law in order to justification before God. In this way their teachings tended to set aside the great doctrine of salvation by the merits of the Redeemer. Beware of the concision - Referring, doubtless, also to the Jewish teachers. The word rendered "concision" - κατατομή katatomē - means properly a cutting off, a mutilation. It is used here contemptuously for the Jewish circumcision in contrast with the true circumcision. Robinson, Lexicon. It is not to be understood that Paul meant to throw contempt on circumcision as enjoined by God, and as practiced by the pious Jews of other times (compare Act 16:3), but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it, instead of its being only a sign of the covenant with God. Such a doctrine, as they held it, was a mere cutting off of the flesh, without understanding anything of the true nature of the rite, and, hence, the unusual term by which he designates it. Perhaps, also, there may be included the idea that a doctrine so held would be in fact a cutting off of the soul; that is, that it tended to destruction. Their cutting and mangling the flesh might be regarded as an emblem of the manner in which their doctrine would cut and mangle the church - Doddridge. The meaning of the whole is, that they did not understand the true nature of the doctrine of circumcision, but that with them it was a mere cutting of the flesh, and tended to destroy the church. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:2: of dogs: Pro 26:11; Isa 56:10, Isa 56:11; Mat 7:6, Mat 7:15, Mat 24:10; Gal 5:15; Ti2 4:14, Ti2 4:15; Pe2 2:22; Rev 22:15evil: Phi 3:19; Psa 119:115; Mat 7:22, Mat 7:23; Co2 11:13; Gal 5:13; Ti1 1:19; Ti2 3:1-6; Ti2 4:3, Ti2 4:4; Tit 1:16; Pe2 2:18-20; Jde 1:4, Jde 1:10-13; Rev 21:8 the: Phi 3:3; Rom 2:28; Gal 2:3, Gal 2:4, Gal 5:1-3, Gal 5:6; Rev 2:9, Rev 3:9 Geneva 15993:2 Beware of dogs, beware of evil workers, beware of the (b) concision.(b) He alludes to circumcision; and while they were boasting in it, they broke apart the Church. John Gill3:2 Beware of dogs,.... By whom are meant the "judaizing" teachers, who were for imposing the works and ceremonies of the law upon the Gentiles, as necessary to salvation; and they have the name retorted on them they used to give to the Gentiles; see Mt 15:26; nor should they think it too severe, since the Jews themselves say (p),"the face of that generation (in which the Messiah shall come) shall he, , "as the face of a dog". The apostle calls them so, because they returned to Judaism, as the dog to its vomit, 2Pet 2:22; and because of the uncleanness in which many of them lived, and the impudence they were guilty of in transforming themselves into the apostles of Christ, and putting themselves upon an equal foot with them; as also for their calumny and detraction, their wrangling with the apostles, snarling at their doctrines, and biting them with the devouring words of reproach and scandal: likewise, they may be styled dogs for their covetousness, being such greedy ones as in Is 56:10, with feigned words making merchandise of men; and for their love of their, bellies, which they served, and not Christ, and made a god of, Phil 3:19. Moreover, because they were without, as dogs are, Rev_ 22:15; having gone out from the communion of the saints, because they were not of them; or if among them, yet not true members of Christ, nor of his mystical body; all which are so many arguments why the saints should beware of them, and why their persons, conversation, and doctrine should be avoided, Beware of evil workers: meaning the same persons, who were deceitful workers, did the work of the Lord unfaithfully, walked in craftiness, and handled the word of God deceitfully, endeavoured to subvert the Gospel of Christ, and the faith of men in it; who worked from bad principles, and with evil views; and notwithstanding their large pretensions to good works, teaching that justification and salvation were by them, which notion the apostle tacitly refers to in this character; yet were of bad a character, and such as Christ will reject another day as workers of iniquity; a character they deservedly bear, if there was no other reason for it than their preaching the doctrine of salvation by men's own works of righteousness, and who, and their ministry, are by all means to be shunned, Beware of the concision; the men of the circumcision, as the Arabic version renders it; they chose to be called so, but the apostle would not give them that name, but calls them the "concision"; or "the concision of the flesh", as the Syriac version renders it; referring either to the cuttings in the flesh, forbidden Lev 21:5; or to the circumcision of the flesh rather, which they valued themselves upon, and were for introducing among the Gentiles, whereby they made sad divisions, and cutting work among the churches; and were some of them at least "cut" off, as the Ethiopic version renders it, from the churches; and who, as much as in them lay, cut themselves off from Christ, and rendered him unprofitable to them; see Gal 5:2. (p) Misn. Sota, c. 9. sect. 15. John Wesley3:2 Beware of dogs - Unclean, unholy, rapacious men. The title which the Jews usually gave the gentiles, he returns upon themselves. The concision - Circumcision being now ceased, the apostle will not call them the circumcision, but coins a term on purpose, taken from a Greek word used by the LXX, Lev 21:5, for such a cutting as God had forbidden.Robert Jamieson, A. R. Fausset and David Brown3:2 Beware--Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Phil 3:17.dogs--Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Phil 3:18-19); "the abominable" (compare Rev_ 21:8, with Rev_ 22:15; Mt 7:6; Tit 1:15-16): "dogs" in filthiness, unchastity, and snarling (Deut 23:18; Ps 59:6, Ps 59:14-15; 2Pet 2:22): especially "enemies of the cross of Christ" (Phil 3:18; Ps 22:16, Ps 22:20). The Jews regarded the Gentiles as "dogs" (Mt 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Is 56:10-11). evil workers-- (2Cor 11:13), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Phil 3:19; compare Rom 16:18). Translate, "The evil workmen," that is, bad teachers (compare Ti2 2:15). concision--Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Lev 21:5): it was a Gentile-heathenish practice (3Kings 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [HorÃ&brvbr; ApostolicÃ&brvbr;] in Paul's language as to circumcision. In his first recorded discourse (Acts 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Gal 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Rom 2:28-29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col 2:11; Col 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren. |
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3:33:3: Զի թլփատութիւնն մե՛ք եմք, որ Հոգւովն Աստուծոյ պաշտեմք, եւ պարծիմք ՚ի Քրիստոս Յիսուս, եւ ո՛չ ՚ի մարմին պանծացեալ եմք[4447]։ [4447] Ոմանք. Թլփատութիւն մեք եմք։ Ոսկան. Որք Հոգւով զԱստուած պաշտեմք։ Զի թլփատութիւնն մեք եմք, որ [8]Հոգւովն Աստուծոյ`` պաշտեմք, եւ պարծիմք ի Քրիստոս Յիսուս, եւ ոչ ի մարմին պանծացեալ եմք:3 քանզի իսկական թլփատութիւնը մենք ենք, որ Աստծուն ծառայում ենք Հոգով եւ պարծենում ենք Քրիստոս Յիսուսով, իսկ մարմնով չենք պարծենում, 3 Վասն զի թլփատութիւնը մենք ենք, որ հոգիով Աստուած կը պաշտենք ու կը պարծենանք Քրիստոս Յիսուսով եւ մարմնի վրայ չէ վստահութիւննիս։ 3:3: Զի թլփատութիւնն մե՛ք եմք, որ Հոգւովն Աստուծոյ պաշտեմք, եւ պարծիմք ՚ի Քրիստոս Յիսուս, եւ ո՛չ ՚ի մարմին պանծացեալ եմք[4447]։ [4447] Ոմանք. Թլփատութիւն մեք եմք։ Ոսկան. Որք Հոգւով զԱստուած պաշտեմք։ 3 քանզի իսկական թլփատութիւնը մենք ենք, որ Աստծուն ծառայում ենք Հոգով եւ պարծենում ենք Քրիստոս Յիսուսով, իսկ մարմնով չենք պարծենում, 3 Վասն զի թլփատութիւնը մենք ենք, որ հոգիով Աստուած կը պաշտենք ու կը պարծենանք Քրիստոս Յիսուսով եւ մարմնի վրայ չէ վստահութիւննիս։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:33: потому что обрезание--мы, служащие Богу духом и хвалящиеся Христом Иисусом, и не на плоть надеющиеся, For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh:3:3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν χριστῶ ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, 3: потому что обрезание--мы, служащие Богу духом и хвалящиеся Христом Иисусом, и не на плоть надеющиеся, 3:3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν χριστῶ ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:3: We are the circumcision - We, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions.Albert Barnes: Notes on the Bible - 18343:3: For we are the circumcision - We who are Christians. We have and hold the true doctrine of circumcision. We have that which was intended to be secured by this rite - for we are led to renounce the flesh, and to worship God in the spirit. The apostle in this verse teaches that the ordinance of circumcision was not designed to be a mere outward ceremony, but was intended to be emblematic of the renunciation of the flesh with its corrupt propensities, and to lead to the pure and spiritual worship of God. In this, he has undoubtedly stated its true design. They who now urged it as necessary to salvation, and who made salvation depend on its mere outward observance, had lost sight of this object of the rite. But this, the real design of circumcision, was attained by those who had been led to renounce the flesh, and who had devoted themselves to the worship of God; see the notes at Rom 2:28-29.Which worship God in the spirit - See the notes at Joh 4:24; compare Gen 17:10-14. And rejoice in Christ Jesus - See Phi 3:1. That is, we have, through him, renounced the flesh; we have become the true worshippers of God, and have thus attained what was originally contemplated by circumcision, and by all the other rites of religion. And have no confidence in the flesh - In our own corrupt nature; or in any ordinances that relate merely to the flesh. We do not depend on circumcision for salvation, or on any external rites and forms whatever - on any advantage of rank, or blood. The word "flesh" here seems to refer to every advantage which any may have of birth; to any external conformity to the law, and to everything which unaided human nature can do to effect salvation. Or none of these things can we put reliance for salvation; none of them will constitute a ground of hope. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:3: we: Gen 17:5-11; Deu 10:16, Deu 30:6; Jer 4:4, Jer 9:26; Rom 2:25-29, Rom 4:11, Rom 4:12; Col 2:11worship: Mal 1:11; Joh 4:23, Joh 4:24; Rom 1:9, Rom 7:6, Rom 8:15, Rom 8:26, Rom 8:27; Eph 6:18; Jde 1:20 rejoice: Phi 3:7-9; Psa 105:3; Isa 45:25; Jer 9:23, Jer 9:24; Co1 1:29-31; Gal 6:13, Gal 6:14 have: Phi 3:4-6; Pe1 1:23-25 Geneva 15993:3 (3) For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence (c) in the flesh.(3) He shows that we ought to use true circumcision, that is, the circumcision of the heart, so that by cutting off all wicked affections by the power of Christ, we may serve God in purity of life. (c) In outward things which do not at all pertain to the soul. John Gill3:3 For we are the circumcision,.... And not they; they have the name, and we the thing, or that which legal circumcision was a shadow of, namely, circumcision of the heart; which lies in being pricked to the heart under a true sense of sin; in having the hardness of the heart removed, and the iniquity of it laid to open view; in pain and contrition of heart about it, joined with shame for it, and loathing of it, the consequence of which is, a putting off of the body of the sins of the flesh, Col 2:11, according to the former conversation; and also in a renouncing a man's own righteousness in point of justification before God, and acceptance with him. All which is the work of God, and not man, and is therefore called the circumcision made without hands, Col 2:11; it has God, and not man, for its author; and its praise is of God, and not of men; and its seat is in the heart and spirit, and not in the flesh; and such whose hearts are circumcised to love the Lord their God, and fear him, are the true circumcision:which worship God in the spirit. The object of worship is "God", and him only; not a creature animate or inanimate, stocks or stones, beasts, birds, men, or angels; only God, Father, Son, and Spirit: that the Father is to be worshipped, is not disputed, see Jn 4:21; and the Son is to be worshipped with the same worship the Father is; since he is in the form of God, and equal to him, is the Creator of all the Lord of angels and men, and is to be, and is worshipped by both; prayer is made unto him, baptism is administered in his name, and trust and confidence are placed in him; and so is the Holy Ghost, he being equally God with the Father and the Son, and therefore the same homage is to be given to him as to them: and so some indeed read the words here, "which worship God the Spirit"; or the Spirit, who is God. "Worship" is either inward or outward; inward worship lies in the exercise of grace on God, as of faith, hope, love, fear, &c. outward worship is the performance of certain external actions required by God, and both are to be performed: and it is also either private or public; private worship is in the closet, or in the family, and consists of praying, singing of praises, &c. public worship lies in tire observance of the outward ordinances of preaching, praying, hearing singing, &c. in the church of God; even all such ordinances as God has appointed, which are recorded in the Scriptures, and are confirmed by the authority of Christ. The manner in which worship is to be performed, is "in the Spirit"; either in and with the Spirit of God, without whose grace and assistance no part of it can be performed well. And the Alexandrian copy reads, "which worship in the Spirit of God"; and so the Complutensian edition, and several copies. Or in and with our own hearts and spirits, which should be engaged in every part of religious worship with much attention, diligence, and fervency; or in a spiritual manner, in opposition to the carnal worship of the Jews, and the bodily exercise of formal professors; and which lies in drawing nigh to God with true hearts, sincere and fervent ones, with grace in them, and that in exercise: and rejoice in Christ Jesus; or "glory in" him, and make their boast of him; for a different word is here used from that in Phil 3:1. Such who have a true sense of themselves, and a spiritual sight of Christ, will not glory in themselves, in their wisdom, strength, riches, or righteousness, but in Christ, in his wisdom and strength, in his riches and righteousness, and in his person and grace only: and have no confidence in the flesh; in any carnal descent, or birth privilege, as to be of the seed of Abraham, of the of Israel, or of such a tribe, or family, or born of such a parent; nor in circumcision, or any of the carnal ordinances of the ceremonial law; nor in any civil, moral, legal, and external righteousness, for so to do is but to make flesh an arm; or indeed to trust in anything out of Christ, or short of him; and all this makes up the character and description of a true believer in Christ. John Wesley3:3 For we - Christians. Are the only true circumcision - The people now in covenant with God. Who worship God in spirit - Not barely in the letter, but with the spiritual worship of inward holiness. And glory in Christ Jesus - As the only cause of all our blessings. And have no confidence in the flesh - In any outward advantage or prerogative.Robert Jamieson, A. R. Fausset and David Brown3:3 "We are the (real) circumcision" (Rom 2:25-29; Col 2:11).worship God in the Spirit--The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Jn 4:23-24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Rom 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] (Rom 1:9). rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting. have no confidence in the flesh--but in the Spirit. |
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3:43:4: Թէպէտ եւ ես իսկ զնոյն վստահութիւն ունի՛մ եւ ՚ի մարմնի, եթէ ոք համարիցի ա՛յլազգ վստահ լինել ՚ի մարմին, առաւե՛լ եւս ես[4448]. [4448] Ոմանք. Ունիմ ՚ի մարմնի։ Թէպէտ եւ ես իսկ զնոյն վստահութիւն ունիմ եւ ի մարմնի. եթէ [9]ոք համարիցի այլազգ վստահ`` լինել ի մարմին, առաւել եւս ես:4 թէեւ ինքս էլ մարմնի վրայ նոյն վստահութիւնն ունեմ: Եթէ մէկը կարծում է, որ ինքն այլ կերպ վստահութիւն ունի մարմնի վրայ, ես՝ առաւե՛լ եւս. 4 Թէպէտ ես ալ նոյն վստահութիւնը ունիմ մարմնի վրայ։ Եթէ ուրիշ մէկը կը կարծէ թէ վստահութիւն ունի մարմնի վրայ, ա՛լ աւելի ես. 3:4: Թէպէտ եւ ես իսկ զնոյն վստահութիւն ունի՛մ եւ ՚ի մարմնի, եթէ ոք համարիցի ա՛յլազգ վստահ լինել ՚ի մարմին, առաւե՛լ եւս ես[4448]. [4448] Ոմանք. Ունիմ ՚ի մարմնի։ 4 թէեւ ինքս էլ մարմնի վրայ նոյն վստահութիւնն ունեմ: Եթէ մէկը կարծում է, որ ինքն այլ կերպ վստահութիւն ունի մարմնի վրայ, ես՝ առաւե՛լ եւս. 4 Թէպէտ ես ալ նոյն վստահութիւնը ունիմ մարմնի վրայ։ Եթէ ուրիշ մէկը կը կարծէ թէ վստահութիւն ունի մարմնի վրայ, ա՛լ աւելի ես. zohrab-1805▾ eastern-1994▾ western am▾ |
3:44: хотя я могу надеяться и на плоть. Если кто другой думает надеяться на плоть, то более я, 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:3:4 καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· 4: хотя я могу надеяться и на плоть. Если кто другой думает надеяться на плоть, то более я, 3:4 καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-6: Чтобы его убеждение сторониться от иудействующих было более действенно, Апостол изображает свое собственное отношение к закону и к иудейству вообще со всеми его преимуществами. Он сам имел все, чем хвалятся или будут хвалиться перед филиппийцами иудействующие. Обрезание он принял в узаконенное время (в восьмой день по рождении), происходил он от рода Израилева, а не от каких-нибудь идумеев, принадлежал к колену Вениаминову, которое "пребыло верным союзником колена Иудова и вместе с ним блюло надежду Израилеву - храм, все чины его и все обетования" (еп. Феофан), и был евреем из евреев, т. е. настоящим, чистокровным евреем, происходившим из рода, в котором не происходило смешения с иноплеменниками. Это все, так сказать, стояло вне зависимости от Павла. Что касается его личных услуг иудейству, то они были также велики. Во-первых, он держался учения фарисейского, которое у иудеев считалось наиболее правильным (Деян XXVI:5); во-вторых, он преследовал Церковь Христову, что свидетельствовало о его ревности к иудейской религии (ср. Гал I:14), и в-третьих, был непорочен или безупречен в отношении к предписаниям, касающимся праведности, т. е. исполнял все обряды закона.Matthew Henry: Concise Commentary on the Whole Bible - 1706False Confidence Renounced.A. D. 62.4 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: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count 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, The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite. I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, v. 4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Acts xxii. 3. He was a Pharisee, the son of a Pharisee (Acts xxiii. 6), and after the most strict sect of his religion lived a Pharisee, Acts xxvi. 5. 4. He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Acts xxii. 3, 4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But, II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him: But what things were gain to me those have I counted loss for Christ (v. 7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon.--Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, v. 8. Here the apostle explains himself. 1. He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa. liii. 11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion above all the knowledge of nature, and improvements of human wisdom; for it is suited to the case of fallen sinners, and furnishes them with all they need and all they can desire and hope for, with all saving wisdom and saving grace. 2. He shows how he had quitted his privileges as a Jew and a Pharisee: Yea doubtless; his expression rises with a holy triumph and elevation, alla men oun ge kai. There are five particles in the original: But indeed even also do I count all things but loss. He had spoken before of those things, his Jewish privileges: here he speaks of all things, all worldly enjoyments and mere outward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them?" No, now he speaks in the present tense: Yea doubtless, I do count them but loss. But it may be said, "It is easy to say so; but what would he do when he came to the trial?" Why he tells us that he had himself practised according to this estimate of the case: For whom I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, skybala--offals thrown to dogs; they are not only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him. Note, The New Testament never speaks of saving grace in any terms of diminution, but on the contrary represents it as the fruits of the divine Spirit and the image of God in the soul of man; as a divine nature, and the seed of God: and faith is called precious faith; and meekness is in the sight of God of great price, 1 Pet. iii. 4; 2 Pet. i. 1, &c. Adam Clarke: Commentary on the Bible - 18313:4: Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more.Albert Barnes: Notes on the Bible - 18343:4: Though I might also have confidence in the flesh - That is, though I had uncommon advantages of this kind; and if anyone could have trusted in them, I could have done it. The object of the apostle is to show that he did not despise those things because he did not possess them, but because he now saw that they were of no value in the great matter of salvation. Once he had confided in them, and if anyone could find any ground of reliance on them, he could have found more than any of them. But he had seen that all these things were valueless in regard to the salvation of the soul. We may remark here, that Christians do not despise or disregard advantages of birth, or amiableness of manners, or external morality, because they do not possess them - but because they regard them as insufficient to secure their salvation. They who have been most amiable and moral before their conversion will speak in the most decided manner of the insufficiency of these things for salvation, and of the danger of relying on them. They have once tried it, and they now see that their feet were standing on a slippery rock. The Greek here is, literally: "although I (was) having confidence in the flesh." The meaning is, that he had every ground of confidence in the flesh which anyone could have, and that if there was any advantage for salvation to be derived from birth, and blood, and external conformity to the law, he possessed it. He had more to rely on than most other people had; nay, he could have boasted of advantages of this sort which could not be found united in any other individual. What those advantages were, he proceeds to specify.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:4: Co2 11:18-22Geneva 15993:4 (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:(4) He does not doubt to prefer himself even according to the flesh, before those perverse zealous urgers of the Law, that all men may know that he does with good judgment of mind, consider of little worth all of those outward things. For he who has Christ lacks nothing, and confidence in our works cannot stand with the free justification in Christ by faith. John Gill3:4 Though I might also have confidence in the flesh,.... This he says, lest it should be objected to him, that the reason why he had no confidence in the flesh, and did not boast of it, was, because he could not; he had nothing to glory of, and put his confidence in, and therefore acted the common part of such persons, who despise what either they have not, or are ignorant of: but this was not the apostle's case, he had as much reason, and as good a foundation for trust in himself, his privileges and attainments, as any man had, and more; and his meaning here is not, that he might lawfully have confidence in the flesh, for that is criminal in every one, but that he had as good pretensions to it; and were it lawful, might with greater appearance of truth do it than some other persons, or indeed any other:if any other man thinketh that he hath whereof he might trust in the flesh, I more: the sense is, if there were any other person besides the false teachers he speaks of in Phil 3:2; that were of the judaizing sect, or any whatever of the Jewish nation, be he who he will, who thought within himself he had, or seemed to others to have (for all such confidence, and the grounds of it, are only in show and appearance, and in imagination, not in reality), reasons for boasting and trusting in himself and in his carnal privileges and performances, the apostle had more, and which he enumerates in Phil 3:5; not but that he might be exceeded by some in some one particular or another; as for instance, he was not of the tribe of Levi: nor of Judah; he was neither of the house of Aaron, nor of David; neither of the priestly line, nor of the blood royal; but taking all together, there was not a man in whom so many reasons met, for boasting and confidence in the flesh, as in himself. John Wesley3:4 Though I - He subjoins this in the singular number, because the Philippians could not say thus.Robert Jamieson, A. R. Fausset and David Brown3:4 "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."I more--have more "whereof I might have confidence in the flesh." |
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3:53:5: թլփատութեամբ ութօրեայ. յազգէ Իսրայէլի, ՚ի ցեղէ՛ Բենիամինի. Եբրայեցի՛ յԵբրայեցւոյ. ըստ օրինացն փարիսեցի՛. թլփատութեամբ ութօրեայ, յազգէ Իսրայելի, ի ցեղէ Բենիամինի, Եբրայեցի յԵբրայեցւոյ, ըստ օրինացն փարիսեցի:5 թլփատուել եմ ութերորդ օրը, Իսրայէլի ցեղից եմ, Բենիամինի սերնդից, եբրայեցի՝ եբրայեցի ծնողներից, ըստ օրէնքի՝ փարիսեցի, 5 Ութը օրուան թլփատուած, Իսրայէլի ազգէն, Բենիամինի ցեղէն, Եբրայեցի՝ Եբրայեցիներէն, օրէնքին նայելով՝ փարիսեցի. 3:5: թլփատութեամբ ութօրեայ. յազգէ Իսրայէլի, ՚ի ցեղէ՛ Բենիամինի. Եբրայեցի՛ յԵբրայեցւոյ. ըստ օրինացն փարիսեցի՛. 5 թլփատուել եմ ութերորդ օրը, Իսրայէլի ցեղից եմ, Բենիամինի սերնդից, եբրայեցի՝ եբրայեցի ծնողներից, ըստ օրէնքի՝ փարիսեցի, 5 Ութը օրուան թլփատուած, Իսրայէլի ազգէն, Բենիամինի ցեղէն, Եբրայեցի՝ Եբրայեցիներէն, օրէնքին նայելով՝ փարիսեցի. zohrab-1805▾ eastern-1994▾ western am▾ |
3:55: обрезанный в восьмой день, из рода Израилева, колена Вениаминова, Еврей от Евреев, по учению фарисей, Circumcised the eighth day, of the stock of Israel, [of] the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee:3:5 περιτομῇ ὀκταήμερος, ἐκ γένους ἰσραήλ, φυλῆς βενιαμίν, ἑβραῖος ἐξ ἑβραίων, κατὰ νόμον φαρισαῖος, 5: обрезанный в восьмой день, из рода Израилева, колена Вениаминова, Еврей от Евреев, по учению фарисей, 3:5 περιτομῇ ὀκταήμερος, ἐκ γένους ἰσραήλ, φυλῆς βενιαμίν, ἑβραῖος ἐξ ἑβραίων, κατὰ νόμον φαρισαῖος, ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:5: Circumcised the eighth day - This was the time that the law required the males to be circumcised; and we find, from Gen 17:14, both in the Samaritan Pentateuch and in the Septuagint, though the clause is now lost out of the common Hebrew text, that the male child, which is not circumcised the eighth day, shall be cut off from among his people: this precept was literally observed in the case of St. Paul.Of the stock of Israel - Regularly descended from the patriarch Jacob. Of the tribe of Benjamin - The most favourite son of that patriarch and a tribe that did not revolt with Jeroboam, Kg1 12:21, nor pollute the worship of God by idolatry. A Hebrew of the Hebrews - Though born in a heathen country, Tarsus, yet both my parents were Hebrews; nor has there ever been any strange blood mixed with that of our family. Touching the law, a Pharisee - One that not only received the law and the prophets as coming from God; but belonged to that sect which, of all others, was most scrupulously attached to it. Albert Barnes: Notes on the Bible - 18343:5: Circumcised the eighth day - That is, he was circumcised in exact compliance with the law. If there was any ground confidence from such compliance with the law, he had it. The law required that circumcision should be performed on the eighth day Gen 17:12; Lev 12:3; Luk 1:59; but it is probable that, in some cases, this was delayed on account of sickness, or from some other cause; and, in the case of proselytes, it was not performed until adult age; see Act 16:3. But Paul says that, in his case, the law had been literally complied with; and, consequently, all the advantage which could be derived from such a compliance, was his.Of the stock of Israel - Descended from the patriarch Israel, or Jacob; and, therefore, able to trace his genealogy back as far as any Jew could. He was not a proselyte himself from among the pagan, nor were any of his ancestors proselytes. He had all the advantages which could be derived from a regular descent from the venerable founders of the Jewish nation. He was thus distinguished from the Edomites and others who practiced circumcision; from the Samaritans, who were made up of a mixture of people; and from many, even among the Jews, whose ancestors had been once pagan, and who had become proselytes. Of the tribe of Benjamin - Benjamin was one of the two tribes which remained when the ten tribes Rev_olted under Jeroboam, and, with the tribe of Judah, it ever afterward maintained its allegiance to God. The idea of Paul is, that he was not one of the Rev_olted tribes, but that he had as high a claim to the honor of being a Jew as anyone could boast. The tribe of Benjamin, also, was located near the temple, and indeed it has been said that the temple was on the dividing line between that tribe and the tribe of Judah; and it might have been supposed that there was some advantage in securing salvation from having been born and reared so near where the holy rites of religion were celebrated. If there were any such derived from the proximity of the tribe to the temple, he could claim it; for, though his birth was in another place, yet he was a member of the tribe. An Hebrew of the Hebrews - This is the Hebrew mode of expressing the superlative degree; and the idea is, that Paul enjoyed every advantage which could possibly be derived from the fact of being a Hebrew. He had a lineal descent from the very ancestor of the nation; he belonged to a tribe that was as honorable as any other, and that had its location near the very center of religious influence; and he was an Hebrew by both his parents, with no admixture of Gentile blood. On this fact - that no one of his ancestors had been a proselyte, or of Gentile extraction - a Jew would pride himself much; and Paul says that he was entitled to all the advantage which could be derived from it. As touching the law, a Pharisee - In my views of the law, and in my manner of observing it, I was of the straitest sect - a Pharisee; see the notes at Act 26:5. The Pharisees were distinguished among the Jewish sects for their rigid adherence to the letter of the law, and had endeavored to guard it from the possibility of violation by throwing around it a vast body of traditions, which they considered to be equally binding with the written law; see the notes at Mat 3:7. The Sadducees were much less strict; and Paul here says that whatever advantage could be derived from the most rigid adherence to the letter of the law, was his. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:5: Circumcised: Gen 17:12; Luk 2:21; Joh 7:21-24of the stock: Act 22:3; Co2 11:22 of the tribe: Rom 11:1 an: Gen 14:13, Gen 40:15, Gen 41:12; Sa1 4:6; Jon 1:9; Act 6:1; Co2 11:22 Pharisee: Act 23:6, Act 26:4, Act 26:5 John Gill3:5 Circumcised the eighth day,.... Circumcision was an appointment of God to Abraham, and his male issue; to him and them God gave the covenant of circumcision: this to Abraham personally was a sign and seal, that the righteousness of faith, which he had while he was an uncircumcised person, should come upon the uncircumcised Gentiles in the times or the Messiah, when the Gospel should come among them; and it was a distinguishing character of the Jews from the Gentiles, until the coming of Christ; it was typical of the effusion of his blood to cleanse from all the impurity of original and actual sin, and represented the circumcision of the heart. The Jews valued themselves much upon it, and treated the Gentiles with contempt for the want of it; and would neither converse with them in a civil or religious way, because they were uncircumcised: but the apostle was no Gentile, or an uncircumcised person; he had this mark in his flesh to glory in as well as others, if it had been lawful to trust in it; he was the subject of this ordinance while it was a standing one, and before it was abolished by Christ; and it was performed on him at the precise time fixed in the original institution of it, which was not always observed; for not to take notice of Jewish proselytes; who were circumcised at any age, when they became such, whether in youth, manhood, or old age; and which by the way shows, that the apostle was no proselyte, but a natural Jew; Gershom, the son of Moses, was not circumcised till some years after his birth; and all the while the children of Israel were in the wilderness this ordinance was neglected, till Joshua had led them into Canaan's land, and then he circumcised all that generation that was born in the wilderness, some of whom must be near forty years of age; and in after times it was usual with the Jews, for one reason or another, to put off circumcision to a longer time. Take the following story as an illustration of this (q):"it is a tradition of R. Nathan; once, says he, I went to the cities of the sea, and a woman came to me who had circumcised her first son, and he died; the second, and he died; the third she brought to me; I saw him that he was red, I said unto her, my daughter, "wait a while" for him till his blood is swallowed up in him; she waited for him a while, and circumcised him, and he lived; and they called him Nathan the Babylonian, after my name. And again another time I went to the province of Cappadocia (the Jerusalem Talmud (r) has it Caesarea of Cappadocia), a certain woman came to me, who had circumcised her first son, and he died; the second, and he died; the third, (the above Talmud adds, and he died, the fourth,) she brought to me, I saw that he was green, I inspected him, and the blood of the covenant was not in him, I said unto her, my daughter, "tarry a while" for him; (the Jerusalem Talmud has it, , "let him alone to another time";) till his blood fall in him, she waited for him, and circumcised him, and he lived; and they called him Nathan the Babylonian, after my name. The Jewish canon, with regard to the time of circumcision, runs thus (s): "an infant may be circumcised at eight days, or at nine, or at ten, or at eleven, or at twelve, neither less nor more (not less than eight, nor more than twelve), how? according to its course at eight. If it is born between the two evenings, it is circumcised on the ninth day; if between the two evenings of the sabbath eve, it is circumcised on the tenth day; if on a feast day after the sabbath, it is circumcised on the eleventh; if on the two days of the beginning of the year, it is circumcised on the twelfth. An infant that is sick, they do not circumcise him until he is recovered. And in the last case, they reckon seven days from the time of the recovery of the child, as Maimonides (t) observes; with whom may be read other cases, in which circumcision was not always performed on the eighth day, but sometimes was deferred, and sometimes it was done the same day the child was born. But circumcision on the eighth day was reckoned most valid and authentic, and according to rule; and therefore it is not without reason, that the apostle mentions the time of his circumcision, and puts an emphasis upon it, Of the stock of Israel; this is said to distinguish him from an Ishmaelite, or an Edomite, who were circumcised, and from the son of a proselyte, who might be circumcised on the eighth day; but he was a natural Israelite, to whom the various privileges belonged, mentioned in Rom 9:4; and therefore had as much reason to trust in the flesh as any Israelite whatever, Of the tribe of Benjamin; who was a genuine and legitimate son of Jacob, whom he had by his lawful and beloved wife Rachel. Of which tribe was the first king of Israel, whose name was Saul, 1Kings 9:1, and which was the apostle's first and Jewish name, and which perhaps was common in that tribe on that account. In this tribe stood the city of Jerusalem, and the temple of the Lord; this tribe retained the true worship of God with Judah, when the ten tribes revolted and worshipped the calves at Dan and Bethel, and returned with Judah from captivity, when the others did not. And the apostle was not only able to make himself appear to be of the stock Israel, but could name the tribe to which he belonged, which many of the Jews, that were of one, or rather of the ten tribes, were not able to do, and may be his chief reason for mentioning this circumstance, An Hebrew of the Hebrews; not so called only because he could trace his pedigree from Abraham the Hebrew, or understood, and could speak the Hebrew language, which the Hellenistic Jews could not, or was an illustrious one among them, but because both his parents were Hebrews; he was an Hebrew by the father and mother's side both; he was a genuine Hebrew. The Arabians have the same way of speaking; and with them a genuine Arab is called an Arab of the Arabs (u) as here. Some there were whose mothers were Hebrews, and their fathers Gentiles; such an one was Timothy, Acts 16:1; and there were others whose fathers were Hebrews, and their mothers Gentiles; and these are thought by some to be the same the Talmudists (w) call, "profane": they not being reckoned so holy as such whose fathers and mothers were both Hebrews; of which the latter gloried over the other, As touching the law, a Pharisee: with respect to the interpretation and observance of the law, which was according to the traditions of the elders, and not the literal and genuine sense of it, he followed; and was of the sect of the Pharisees, which was strictest sect among the Jews, and in the greatest esteem among the people: and though they had put many false glosses on the Scripture, and held many erroneous principles, and were very tenacious of human traditions, yet they were preferable to the Sadducees, who denied the resurrection of the dead, and other things; and were more zealous in their devotion and religion, and more strict in their morals, and external holiness of life and conversation. They separated and distinguished themselves hereby from other people, and hence they had their name; See Gill on Mt 3:7. Now the apostle was not only a Pharisee, but the son of one; he was always brought up in that strict sect and severe way, Acts 23:6. (q) T. Bab. Cholin, fol. 47. 2. (r) T. Hieros. Yebamot, fol. 7. 4. (s) Misn. Sabbat, c. 19. sect. 5. Vid. Maimon. & Bartenora in ib. & Misn. Eracin, c. 2. sect. 2. & Bartenora in ib. (t) Hilch. Mila, c. 1. 16. (u) Pocock. Specim. A. ab. Hist. p. 3, 9. (w) T. Bab. Kiddushin, fol. 69. 1. John Wesley3:5 Circumcised the eighth day - Not at ripe age, as a proselyte. Of the tribe of Benjamin - Sprung from the wife, not the handmaid. An Hebrew of Hebrews - By both my parents; in everything, nation, religion, language. Touching the law, a pharisee - One of that sect who most accurately observe it.Robert Jamieson, A. R. Fausset and David Brown3:5 In three particulars he shows how he "might have confidence in the flesh" (Phil 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.of the tribe of Benjamin--son of Rachel, not of the maid-servant [BENGEL]. Hebrew of the Hebrews--neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [TRENCH]. touching the law--that is, as to legal status and strictness. a Pharisee--"of the straitest sect" (Acts 26:5). |
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3:63:6: ըստ նախանձայոյզ լինելոյ՝ հալածէի՛ զեկեղեցին. ըստ արդարութեան օրինացն լիեալ անարա՛տ[4449]։ [4449] Ոմանք. Նախանձայոյզն լի՛՛։ Ոսկան ՚ի լուս՛՛. Զեկեղեցին Աստուծոյ։ ըստ նախանձայոյզն լինելոյ` հալածէի զեկեղեցին. ըստ արդարութեան օրինացն` լիեալ անարատ:6 ըստ նախանձախնդրութեան՝ հալածում էի եկեղեցին, ըստ օրէնքի արդարութեան՝ անբասիր: 6 Նախանձախնդիր ըլլալու կողմանէ՝ եկեղեցին կը հալածէի. օրէնքին արդարութեանը կողմանէ՝ անարատ էի։ 3:6: ըստ նախանձայոյզ լինելոյ՝ հալածէի՛ զեկեղեցին. ըստ արդարութեան օրինացն լիեալ անարա՛տ[4449]։ [4449] Ոմանք. Նախանձայոյզն լի՛՛։ Ոսկան ՚ի լուս՛՛. Զեկեղեցին Աստուծոյ։ 6 ըստ նախանձախնդրութեան՝ հալածում էի եկեղեցին, ըստ օրէնքի արդարութեան՝ անբասիր: 6 Նախանձախնդիր ըլլալու կողմանէ՝ եկեղեցին կը հալածէի. օրէնքին արդարութեանը կողմանէ՝ անարատ էի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:66: по ревности--гонитель Церкви Божией, по правде законной--непорочный. Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless:3:6 κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 6: по ревности--гонитель Церкви Божией, по правде законной--непорочный. 3:6 κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:6: Concerning zeal - As to my zeal for Pharisaism, I gave the fullest proof of it by persecuting the Church of Christ; and this is known to all my countrymen.Touching the righteousness - And as to that plan of justification, which justification the Jews say is to be obtained by an observance of the law, I have done every thing so conscientiously from my youth up, that in this respect I am blameless; and may, with more confidence than most of them; expect that justification which the law appears to promise. Albert Barnes: Notes on the Bible - 18343:6: Concerning zeal, persecuting the church - Showing the greatness of my zeal for the religion which I believed to be true, by persecuting those whom I considered to be in dangerous error. Zeal was supposed to be, as it is, an important part of religion; see Kg2 10:16; Psa 69:9; Psa 119:139; Isa 59:17; Rom 10:2. Paul says that he had shown the highest degree of zeal that was possible. He had gone so far in his attachment for the religion of his fathers, as to pursue with purposes of death those who had departed from it, and who had embraced a different form of belief. If any, therefore, could hope for salvation on the ground of extraordinary devotedness to religion, he said that he could.Touching the righteousness which is in the law, blameless - So far as the righteousness which can be obtained by obeying the law is concerned. It is not needful to suppose here that he refers merely to the ceremonial law; but the meaning is, that he did all that could be done to obtain salvation by the mere observance of law. It was supposed by the Jews, and especially by the Pharisees, to which sect he belonged, that it was possible to be saved in that way; and Paul says that he had done all that was supposed to be necessary for that. We are not to imagine that, when he penned this declaration, he meant to be understood as saying that he had wholly complied with the law of God; but that, before his conversion, he supposed that he had done all that was necessary to be done in order to be saved by the observance of law he neglected no duty that he understood it to enjoin. He was not guilty of deliberately violating it. He led a moral and strictly upright life, and no one had occasion to "blame" or to accuse him as a violator of the law of God. There is every reason to believe that Paul, before his conversion, was a young man of correct deportment, of upright life, of entire integrity; and that he was free from the indulgences of vice and passion, into which young people often fall. In all that he ever says of himself as being "the chief of sinners," and as being "unworthy to be called an apostle," he never gives the least intimation that his early life was stained by vice, or corrupted by licentious passions. On the contrary, we are left to the fair presumption that, if any man could be saved by his own works, he was that man. This fact should be allowed to make its proper impression on those who are seeking salvation in the same way; and they should be willing to inquire whether they may not be deceived in the matter, as he was, and whether they are not in as much real danger in depending on their own righteousness, as was this most upright and zealous young man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:6: zeal: Sa2 21:2; Kg2 10:16; Act 21:20; Rom 10:2; Gal 1:13, Gal 1:14persecuting: Act 8:3, Act 9:1-19, Act 22:3, Act 22:4, Act 26:9, Act 26:10; Co1 15:9; Ti1 1:13 touching: Mat 5:20, Mat 23:25; Mar 10:20, Mar 10:21; Luk 1:6; Act 26:5; Rom 7:9, Rom 9:31, Rom 9:32, Rom 10:2-5 John Gill3:6 Concerning zeal, persecuting the church,.... The Vulgate Latin version adds, "of God", as in Gal 1:13. The apostle was very zealous of the traditions of the elders, and for the law of God, and towards God also; though his zeal was not according to knowledge, but blind, ignorant, and furious; which pushed him on to persecute the followers of Christ, and the church of Christ at Jerusalem more especially, in a very violent and outrageous manner; he held the clothes of those that stoned Stephen, Acts 7:58; he consented unto his death, Acts 8:1; he made havoc of the church at Jerusalem, haling men and women to prison, Acts 8:3; he continued breathing out threatenings and slaughter against the disciples of Christ, Acts 9:1; gave his voice against them when put to death, punished them frequently in the synagogues by scourging them, Acts 26:10, and compelled them to blaspheme the name of Christ; was exceeding mad against them, pursued them to strange cities, Acts 26:11, and persecuted the church of God exceedingly, more than anyone single person besides,Touching the righteousness which is in, the law, blameless. This he mentions last, as including the whole of his righteousness, civil, ceremonial, and moral; and which he fancied was so perfect, that whatever righteousness was in the law, or required by it, he had it, and to such a degree, that he was blameless before God and men; that he was justified by it in the sight of God, and could not justly be found fault with by any, or be charged with any defect in his obedience, either to the moral or ceremonial law; which must arise from great ignorance of the righteousness of God, and the strictness of his justice, and of the law of God, and the purity, spirituality, and extent of it, which reaches to the thoughts of the heart, and the first motions of sin; and of himself, the plague of his own heart, of the sin of lust, and of the exceeding sinfulness of sin, in every instance of it. John Wesley3:6 Having such a zeal for it as to persecute to the death those who did not observe it. Touching the righteousness which is described and enjoined by the Law - That is, external observances, blameless.Robert Jamieson, A. R. Fausset and David Brown3:6 Concerning--Translate as before and after, "As touching Zeal" (compare Acts 22:3; Acts 26:9).blameless--Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (Phil 3:12-14) that he has not attained perfection. |
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3:73:7: Այլ որ ինչ ինձ շա՛հն էր, զայն վնաս համարիմ վասն Քրիստոսի[4450]։ [4450] Ոսկան. Շահն է, զայն։ Ոմանք. Համարէի վասն Քրիստոսի։ Այլ որ ինչ ինձ շահն էր` զայն վնաս համարիմ վասն Քրիստոսի:7 Բայց ինչ որ ինձ համար շահ էր, այն վնաս համարեցի Քրիստոսի համար: 7 Բայց ինչ որ ինծի շահ էր, զանիկա Քրիստոսին համար վնաս սեպեցի։ 3:7: Այլ որ ինչ ինձ շա՛հն էր, զայն վնաս համարիմ վասն Քրիստոսի[4450]։ [4450] Ոսկան. Շահն է, զայն։ Ոմանք. Համարէի վասն Քրիստոսի։ 7 Բայց ինչ որ ինձ համար շահ էր, այն վնաս համարեցի Քրիստոսի համար: 7 Բայց ինչ որ ինծի շահ էր, զանիկա Քրիստոսին համար վնաս սեպեցի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:77: Но что для меня было преимуществом, то ради Христа я почел тщетою. But what things were gain to me, those I counted loss for Christ:3:7 [ἀλλὰ] ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν. 7: Но что для меня было преимуществом, то ради Христа я почел тщетою. 3:7 [ἀλλὰ] ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν. ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147: Однако Апостол признал для себя чистым вредом (zhmian - по-русск. пер. неточно: тщетою) все, что прежде ему представлялось преимуществом. Так изменился его взгляд оттого, что он уверовал во Христа (ради Христа). В самом деле, вредны были для него, как для христианина, все эти его преимущества; они мешали ему проникнуться тем настроением, какое было и во Христе Иисусе (II:5).Adam Clarke: Commentary on the Bible - 18313:7: But what things were gain - The credit and respect which I had, as being zealously attached to the law, and to the traditions of the elders, I counted loss for Christ - I saw that this could stand me in no stead; that all my acts of righteousness were nothing on which I could depend for salvation; and that Christ crucified could alone profit me; for I found that it is impossible that the blood of bulls and goats could take away sin.Albert Barnes: Notes on the Bible - 18343:7: But what things were gain to me - The advantages of birth, of education, and of external conformity to the law. "I thought these to be gain - that is, to be of vast advantage in the matter of salvation. I valued myself on these things, and supposed that I was rich in all that pertained to moral character and to religion." Perhaps, also, he refers to these things as laying the foundation of a hope of future advancement in honor and in wealth in this world. They commended him to the rulers of the nation; they opened before him a brilliant prospect of distinction; they made it certain that he could rise to posts of honor and of office, and could easily gratify all the aspirings of his ambition.Those I counted loss - "I now regard them all as so much loss. They were really a disadvantage - a hindrance - an injury. I look upon them, not as gain or an advantage, but as an obstacle to my salvation." He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion. He says, therefore, that he now renounced all dependence on them; that he esteemed them not as contributing to his salvation, but, so far as any reliance should be placed on them, as in fact so much loss. For Christ - Greek, "On account of Christ." That is, so far as Christ and his religion were concerned, they were to be regarded as worthless. In order to obtain salvation by him, it was necessary to renounce all dependence on these things. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:7: Phi 3:4-6, Phi 3:8-10; Gen 19:17, Gen 19:26; Job 2:4; Pro 13:8, Pro 23:23; Mat 13:44-46, Mat 16:26; Luk 14:26, Luk 14:33, Luk 16:8, Luk 17:31-33; Act 27:18, Act 27:19, Act 27:38; Gal 2:15, Gal 2:16, Gal 5:2-5Geneva 15993:7 But what things were (d) gain to me, those I counted loss for Christ.(d) Which I considered as gain. John Gill3:7 But what things were gain to me,.... As circumcision, and the observance of the ceremonial law, which he thought were necessary to salvation; and his natural and lineal descent from Abraham, which he supposed entitled him to the favour of God, and eternal life, as well as to outward privileges; and his being of that strict sect of religion, a Pharisee, which he doubted not, being brought up and continued in, would secure to him everlasting happiness; and his zeal in persecuting the church of Christ, in which he thought he did God good service, and merited heaven for himself; and his legal righteousness, which he fancied was perfect, and so justified him in the sight of God, and rendered him acceptable to him: for the apostle's meaning is, not only that these things were judged by him, while in an unconverted state, good in themselves, and in some respects useful, but that they were really gainful, and meritorious of happiness in another world. But being converted, he saw all those things in a different light, and had a different opinion of them:those I counted loss for Christ; circumcision he saw was now abolished, and was nothing, and that the circumcision of the heart was the main thing; and that the other was so far from being useful and necessary to salvation, that it was hurtful, was a yoke of bondage, bound men over to keep the whole law, and made Christ of none effect to them; and the same opinion he had of the whole ceremonial law: as for natural descent, which he once valued and trusted in, he now rejected it, well knowing it signified not whether a man was a Greek, or a Jew, a Barbarian, or Scythian, provided he was but a believer in Christ, Col 3:11; and as for any outward form or sect of religion, he knew there was no salvation in it, nor in any other name but that of Christ, Acts 4:12; and he was so far from thinking, that on account of his zeal in persecuting the church he was deserving of heaven, that for that reason he was not worthy to be called an apostle of Christ; and as for his legal righteousness, he now saw it to be as filthy rags, Is 64:6; that many things in it were really evil in themselves, such as his observance of the traditions of the elders, whereby the commands of God were transgressed, and his mad zeal in persecuting the followers of Christ; and other things, which had the appearance of good works, were not truly so, did not spring from love, were not done in faith, and with a view to the glory of God; and that the best of them were very imperfect, and exceeding blamable; yea, that if they had been perfect, they could not have been meritorious of eternal life, as he once thought them to be; he saw now they were of no use in justification and salvation; nay, that they were hurtful and pernicious, being trusted to, as keeping persons off from Christ, and his righteousness: wherefore, he gladly suffered the loss of all his legal righteousness, and renounced and disclaimed it, and all pretensions to justification and salvation by it, for the sake of Christ; of life and salvation by him, and in comparison of him; of the knowledge of him, and of his justifying righteousness, as the following verses show. Hence, what before he pleased himself much with, and promised himself much from, he could not now reflect upon with any pleasure and satisfaction of mind; which is the sense of this phrase with Jewish writers (x): so it is observed of a drunken man, when he comes to himself; and it is told him what he did when in liquor, he grieves at it, , "and counts all loss and not gain"; i.e. can take no pleasure in a reflection on it, (x) Sepher Cosri, p. 3, sect. 16. fol. 152. 1. John Wesley3:7 But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss, nothing worth in comparison of Christ.Robert Jamieson, A. R. Fausset and David Brown3:7 gain--rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.I counted--Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Mt 16:26; Lk 9:25). |
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3:83:8: Այլ եւ համարիմ իսկ զամենայն վնաս՝ վասն առաւել գիտութեանն Յիսուսի Քրիստոսի Տեառն մերոյ. վասն որոյ յամենայնէ զրկեցայ՝ եւ համարիմ կղկղանս, զի զՔրիստոս շահեցայց[4451], [4451] Ոսկան. Յիսուսի Քրիստոսի Տեառն իմոյ։ Այլ եւ համարիմ իսկ զամենայն վնաս վասն առաւել գիտութեանն Յիսուսի Քրիստոսի Տեառն մերոյ. վասն որոյ յամենայնէ զրկեցայ, եւ համարիմ կղկղանս, զի զՔրիստոս շահեցայց:8 Եւ ամէն բան, արդարեւ, վնաս եմ համարում մեր Տէր Յիսուս Քրիստոսի գերազանց գիտութեան համար: Նրա համար ամէն ինչից զրկուեցի, - եւ այդ բոլորը աղբ եմ համարում, - որպէսզի շահեմ Քրիստոսին 8 Եւ իրաւ բոլոր բաներն ալ վնաս կը սեպեմ իմ Տէրոջս Քրիստոս Յիսուսին գերազանց գիտութեանը համար. որուն համար ամէն բանէ զրկուեցայ եւ աղտեղութիւն կը սեպեմ, որպէս զի Քրիստոսը շահիմ 3:8: Այլ եւ համարիմ իսկ զամենայն վնաս՝ վասն առաւել գիտութեանն Յիսուսի Քրիստոսի Տեառն մերոյ. վասն որոյ յամենայնէ զրկեցայ՝ եւ համարիմ կղկղանս, զի զՔրիստոս շահեցայց[4451], [4451] Ոսկան. Յիսուսի Քրիստոսի Տեառն իմոյ։ 8 Եւ ամէն բան, արդարեւ, վնաս եմ համարում մեր Տէր Յիսուս Քրիստոսի գերազանց գիտութեան համար: Նրա համար ամէն ինչից զրկուեցի, - եւ այդ բոլորը աղբ եմ համարում, - որպէսզի շահեմ Քրիստոսին 8 Եւ իրաւ բոլոր բաներն ալ վնաս կը սեպեմ իմ Տէրոջս Քրիստոս Յիսուսին գերազանց գիտութեանը համար. որուն համար ամէն բանէ զրկուեցայ եւ աղտեղութիւն կը սեպեմ, որպէս զի Քրիստոսը շահիմ zohrab-1805▾ eastern-1994▾ western am▾ |
3:88: Да и все почитаю тщетою ради превосходства познания Христа Иисуса, Господа моего: для Него я от всего отказался, и все почитаю за сор, чтобы приобрести Христа Yea doubtless, and I count 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:3:8 ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως χριστοῦ ἰησοῦ τοῦ κυρίου μου, δι᾽ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα χριστὸν κερδήσω 8: Да и все почитаю тщетою ради превосходства познания Христа Иисуса, Господа моего: для Него я от всего отказался, и все почитаю за сор, чтобы приобрести Христа 3:8 ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως χριστοῦ ἰησοῦ τοῦ κυρίου μου, δι᾽ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα χριστὸν κερδήσω ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148: Апостол это признание повторяет по отношению к настоящему времени. И теперь, уже обратившись в христианство, Апостол считает познание, ясное разумение Господа Иисуса Христа, Которого он называет "своим" по особой любви к Нему, гораздо высшим, чем те прежние свои иудейские преимущества, которыми он прежде услаждался и которые теперь считает просто сором, который следует выбрасывать из жилища. Он хочет только приобрести Христа, т. е. усвоить себе Христа вполне, сделать Его своим внутренним достоянием, что достигается путем продолжительного христианского саморазвития.Adam Clarke: Commentary on the Bible - 18313:8: I count all things but loss - Not only my Jewish privileges, but all others of every kind; with every thing that men count valuable or gainful, or on which they usually depend for salvation.The excellency of the knowledge of Christ - That superior light, information, and blessedness which come through the Gospel of Jesus Christ; justification through his blood, sanctification by his Spirit, and eternal glory through his merits and intercession. These are the blessings held out to us by the Gospel, of which, and the law, Jesus Christ is the sum and substance. I have suffered the loss of all things - Some translate δι' ον τα παντα εζημιωθην, for whom I have thrown away all things - I have made a voluntary choice of Christ, his cross, his poverty, and his reproach; and for these I have freely sacrificed all I had from the world, and all I could expect from it. And do count them but dung - The word σκυβαλα means the vilest dross or refuse of any thing; the worst excrement. The word shows how utterly insignificant and unavailing, in point of salvation, the apostle esteemed every thing but the Gospel of Jesus. With his best things he freely parted, judging them all loss while put in the place of Christ crucified; and Christ crucified he esteemed infinite gain, when compared with all the rest. Of the utter unavailableness of any thing but Christ to save the soul the Apostle Paul stands as an incontrovertible proof. Could the law have done any thing, the apostle must have known it. He tried, and found it vanity; he tried the Gospel system, and found it the power of God to his salvation. By losing all that the world calls excellent, he gained Christ, and endless salvation through him. Of the glorious influence of the Gospel he is an unimpeachable witness. See the concluding observations on the 9th chapter of the Acts, (Act 9:43 (note)) on the character of St. Paul. Albert Barnes: Notes on the Bible - 18343:8: Yea, doubtless, and I count all things but loss - Not only those things which he had just specified, and which he had himself possessed, he says he would be willing to renounce in order to obtain an interest in the Saviour, but everything which could be imagined. Were all the wealth and honor which could be conceived of his, he would be willing to renounce them in order that he might obtain the knowledge of the Redeemer. He would be a gainer who should sacrifice everything in order to win Christ. Paul had not only acted on this principle when he became a Christian, but had ever afterward continued to be ready to give up everything in order that he might obtain an interest in the Saviour. He uses here the same word - ζημίαν zē mian - which he does in the Acts of the Apostles, Act 27:21, when speaking of the loss which had been sustained by loosing from Crete, contrary to his advice, on the voyage to Rome. The idea here seems to be, "What I might obtain, or did possess, I regard as loss in comparison with the knowledge of Christ, even as seamen do the goods on which they set a high value, in comparison with their lives. Valuable as they may be, they are willing to throw them all overboard in order to save themselves." Burder, in Ros. Alt. u. neu. Morgenland, in loc.For the excellency of the knowledge - A Hebrew expression to denote excellent knowledge. The idea is, that he held everything else to be worthless in comparison with that knowledge, and he was willing to sacrifice everything else in order to obtain it. On the value of this knowledge of the Saviour, see the notes at Eph 3:19. For whom I have suffered the loss of all things - Paul, when he became a Christian, gave up his brilliant prospects in regard to this life, and everything indeed on which his heart had been placed. He abandoned the hope of honor and distinction; he sacrificed every prospect of gain or ease; and he gave up his dearest friends and separated himself from those whom he tenderly loved. He might have risen to the highest posts of honor in his native land, and the path which an ambitious young man desires was fully open before him. But all this had been cheerfully sacrificed in order that he might obtain an interest in the Saviour, and partake of the blessings of his religion. He has not, indeed, informed us of the exact extent of his loss in becoming a Christian. It is by no means improbable that he had been excommunicated by the Jews; and that he had been disowned by his own family. And do count them but dung - The word used here - σκύβαλον skubalon - occurs nowhere else in the New Testament. It means, properly, dregs; refuse; what is thrown away as worthless; chaff; offal, or the refuse of a table or of slaughtered animals, and then filth of any kind. No language could express a more deep sense of the utter worthlessness of all that external advantages can confer in the matter of salvation. In the question of justification before God, all reliance on birth, and blood, and external morality, and forms of religion, and prayers, and alms, is to be renounced, and, in comparison with the merits of the great Redeemer, to be esteemed as vile. Such were Paul's views, and we may remark that if this was so in his case, it should he in ours. Such things can no more avail for our salvation than they could for his. We can no more be justified by them than he could. Nor will they do anything more in our case to commend us to God than they did in his. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:8: doubtless: Num 14:30; Psa 126:6; Luk 11:20; Co1 9:10; Jo1 2:19I count: Act 20:24; Rom 8:18 the excellency: Phi 3:10; Isa 53:11; Jer 9:23, Jer 9:24; Mat 11:25-27, Mat 16:16, Mat 16:17; Luk 10:21, Luk 10:22; Joh 14:7, Joh 14:20, Joh 16:3, Joh 17:3, Joh 17:8; Co1 2:2; Co2 4:4, Co2 4:6; Gal 1:16; Eph 1:17, Eph 1:18; Eph 3:8, Eph 3:9, Eph 3:18, Eph 3:19; Col 2:2, Col 2:3; Pe1 2:7; Pe2 1:3, Pe2 3:18; Jo1 5:20 my: Luk 1:43, Luk 20:42-44; Joh 20:13, Joh 20:28 for whom: Phi 3:7; Mat 19:27-29; Co1 4:9-13; Co2 11:23-27; Ti2 4:6 but dung: Kg1 14:10; Kg2 9:37; Job 20:7; Mal 2:3 win: Mat 13:44-46; Heb 3:14; Jo1 1:3 Geneva 15993:8 Yea doubtless, and I count (e) 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 (f) win Christ,(e) He shuts out all works, those that go before, as well as those that come after faith. (f) That in their place I might get Christ, and from a poor man become rich, so far am I from losing anything at all. John Gill3:8 Yea, doubtless, and I count all things but loss,.... Not only the things before mentioned, but anything, and everything else but Christ, or that stood in competition with him, or were short of him; as his natural and acquired parts; the whole compass of learning he had attained to; all that honour, credit, reputation, and popularity he was in for knowledge and devotion; all worldly substance, the comforts of life, and life itself; and all his righteousness since conversion, as well as before; of this no doubt could be made by those who knew him, his principles and his practices: and all thisfor the excellency of the knowledge of Christ Jesus my Lord: "by the knowledge of Christ" is not meant subjectively the knowledge that is in Christ, or which he has of others, either as God or man; but objectively, that knowledge which believers have of him, who know him not only in his person, as God over all, but as a Saviour and Redeemer, and as theirs; they know him in all his relations, and particularly as their Lord, not by creation only, but by redemption and grace, as the apostle did, putting an emphasis on these words, "my Lord"; thereby expressing his faith of interest in him, his great affection for him, and cheerful subjection to him. And this knowledge is not general, but special, spiritual, and saving; it is a knowledge of approbation of Christ above all others; a fiducial one, which has faith in him joined with it, and is both experimental and, practical, and, at least at times, appropriating; and though imperfect, it is progressive and capable of being increased, and will at last be brought to perfection. It is attained to, not by the light of nature, nor by the help of carnal reason, nor by the law of Moses, but by the Gospel of the grace of God, as a means; and the efficient cause of it is Father, Son, and Spirit; the Father reveals Christ in his saints; the Son gives them an understanding to know him; and the Spirit is a spirit of wisdom and revelation in the knowledge of him; and this knowledge is very excellent: a spiritual knowledge of Christ is more excellent than a general and notional one, or than a knowledge of Christ after the flesh; and the knowledge of Christ under the Gospel dispensation, though the same in nature, is more excellent than that which was under the legal dispensation, by promises, prophecies, and the ceremonial law, in degree, extensiveness, and clearness; but the most excellent knowledge of Christ is that of the saints in heaven; yea, even there is an excellency in what the saints have here on earth, and a superior one to all other knowledge, if the author and original of it is considered: it is not of ourselves, nor by the assistance of men; it is not in the book of nature, nor in the schools of the philosophers; it is not of earth, nor earthly, but it comes from afar, from above, from heaven, from God the Father of lights; it is a free grace gift, a distinguishing one, and is very comprehensive, unspeakable, and unchangeable: and as to the object of it, it is Christ, the chiefest among ten thousands; who made the heavens, earth, and seas, and all that in them are, the sun, moon, and stars, men and beasts, birds and fishes, fossils, minerals, vegetables, and everything in nature; and therefore the knowledge of him must be superior to the knowledge of everything else; and, which adds to its excellency, it makes Christ precious, engages faith and confidence in him, influences the life and conversation, humbles the soul, and creates in it true pleasure and satisfaction; when all other knowledge fills with self-love, pride, and vanity, and increases sorrow; whereas this is not only useful in life, but supports, as under afflictions, so in the views of death and eternity; through it grace is received now, and by it glory hereafter; for it is the beginning, earnest, and pledge of eternal life. Well may the believer count all things but loss for it, as the apostle did; who adds, for further confirmation of what he had asserted, for whom I have suffered the loss of all things; he dropped all confidence in his carnal privileges, and civil, ceremonial, and moral righteousness, for Christ and his righteousness; he parted with all for this pearl of great price; he lost his good name, credit, and reputation among men, and suffered afflictions and persecutions in various shapes; he lost the comforts of life, being often in cold and nakedness, in hunger and thirst, and was ready to suffer the loss of life itself for professing and preaching Christ: and do count them but dung; or dog's meat; see Phil 3:2; what is fit only to be cast to dogs, as the word signifies; and intends every thing that is base, mean, and worthless; as the faeces of men, the dregs and lees of liquor, the falling of fruit, chaff, stubble, the dross of metals, dung, and what not: so he esteemed his carnal descent; his form and sect of religion, and zeal in it; his ceremonial and moral righteousness before and after conversion; and everything of the creature, or what was his own, and but flesh; being of the same opinion with the church of old, who reckoned her righteousnesses, the best, and the whole of them, as "filthy rags". The apostle next expresses his end and views in this, that I may win Christ; not get an interest in him, for this he had already, and he knew he had, and that he should never lose it; and besides, an interest in Christ is not a thing that begins in time, but commenced from all eternity; and is not gotten at all, not by good works, nor repentance, nor faith; for these, if right and genuine, are the fruits and effects of an interest in Christ, but is what is freely given. The apostle's meaning is, either that he might gain or acquire a larger knowledge of Christ; and he cared not what pains he took, what expenses he was at, nor what loss he sustained for what he esteemed the most excellent, and for which he had already suffered the loss of all things; and if he had had more to lose, he could willingly part with it for more of this knowledge; compare Phil 3:10; or his sense is, that he might gain by Christ, or that Christ might be gain to him, as he found him to be, and as he is to every believer; who by parting with all for Christ, gains much by him, as a justifying righteousness, acceptance with God, peace, pardon, life, grace, and glory. John Wesley3:8 Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things - Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs. That I may gain Christ - He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.Robert Jamieson, A. R. Fausset and David Brown3:8 Yea doubtless--The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.for the excellency--Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus." my Lord--believing and loving appropriation of Him (Ps 63:1; Jn 20:28). for whom--"on account of whom." I have suffered the loss--not merely I "counted" them "loss," but have actually lost them. all things--The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all." dung--Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win--Translate, to accord with the translation, Phil 3:7, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Song 2:16; Song 6:3; Lk 9:23-24; 1Cor 3:23). |
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3:93:9: եւ գտա՛յց ՚ի նմա. իբրեւ ո՛չ եթէ զի՛մ ինչ արդարութիւն՝ որ յօրինաց անտի է ունիցիմ, այլ զհաւատո՛ցն Քրիստոսի, որ յԱստուծոյ արդարութիւնն է[4452]. [4452] Ոմանք. Իբր ոչ եթէ զիմ արդարութիւն ինչ, որ յօրինաց անտի ունիցիմ... որ յԱստուծոյ արդարութենէն։ Ոսկան. Զհաւատոցն Քրիստոսի Յիսուսի։ եւ գտայց ի նմա. իբրեւ ոչ եթէ զիմ ինչ արդարութիւն որ յօրինաց անտի է` ունիցիմ, այլ` [10]զհաւատոցն Քրիստոսի, որ յԱստուծոյ արդարութիւնն է`` հաւատովք:9 եւ գտնուեմ նրա մէջ. ո՛չ թէ նրա համար, որ ունենամ իմ արդարութիւնը, որ օրէնքից է, այլ Քրիստոսի հաւատից եղած արդարութիւնը, որ Աստծուց եկող արդարութիւնն է՝ հաւատով, 9 Ու իր մէջ գտնուիմ, ո՛չ թէ իմ արդարութիւնս ունենամ՝ որ օրէնքէն է, հապա Քրիստոսին հաւատքովը եղած արդարութիւնը՝ որ Աստուծմէն է հաւատքով։ 3:9: եւ գտա՛յց ՚ի նմա. իբրեւ ո՛չ եթէ զի՛մ ինչ արդարութիւն՝ որ յօրինաց անտի է ունիցիմ, այլ զհաւատո՛ցն Քրիստոսի, որ յԱստուծոյ արդարութիւնն է[4452]. [4452] Ոմանք. Իբր ոչ եթէ զիմ արդարութիւն ինչ, որ յօրինաց անտի ունիցիմ... որ յԱստուծոյ արդարութենէն։ Ոսկան. Զհաւատոցն Քրիստոսի Յիսուսի։ 9 եւ գտնուեմ նրա մէջ. ո՛չ թէ նրա համար, որ ունենամ իմ արդարութիւնը, որ օրէնքից է, այլ Քրիստոսի հաւատից եղած արդարութիւնը, որ Աստծուց եկող արդարութիւնն է՝ հաւատով, 9 Ու իր մէջ գտնուիմ, ո՛չ թէ իմ արդարութիւնս ունենամ՝ որ օրէնքէն է, հապա Քրիստոսին հաւատքովը եղած արդարութիւնը՝ որ Աստուծմէն է հաւատքով։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:99: и найтись в Нем не со своею праведностью, которая от закона, но с тою, которая через веру во Христа, с праведностью от Бога по вере; 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:3:9 καὶ εὑρεθῶ ἐν αὐτῶ, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 9: и найтись в Нем не со своею праведностью, которая от закона, но с тою, которая через веру во Христа, с праведностью от Бога по вере; 3:9 καὶ εὑρεθῶ ἐν αὐτῶ, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149: Верующий должен "найтись во Христе" как бы некая часть Его. Но это возможно только при том условии, что человек будет основываться в этом стремлении ко Христу не на своей праведности, но на уверенности в том, что только Христос дает нам оправдание (ср. Рим X:3). Апостол называет эту праведность, даруемую Христом, праведностью, получаемою от Бога по вере, потому что чрез Христа действовал в деле нашего спасения Сам Бог (Рим VIII:32-33). Выражение "по вере" лучше заменить выражением "на вере", согласно с греч. текстом (epi th pistei) и отнести его к глаголу "найтись". Апостол хочет найтись во Христе таким, который основывается на вере (Назарьевский, с. 123).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Apostle's Concern, Hope, and Aim.A. D. 62.9 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: 10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11 If by any means I might attain unto the resurrection of the dead. 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. 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus. We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion. I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (v. 9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num. xxxv. 25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, 2 Pet. iii. 14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa. xlv. 24; Jer. xxiii. 6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom. iii. 25. 3. That he might know Christ (v. 10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa. liii. 11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death. II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, v. 11. 1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat exochen--by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (John v. 29), and they are counted worthy to obtain that world and the resurrection from the dead, Luke xx. 35. 2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe, (1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, v. 12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (v. 13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace. (2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (v. 12), dioko--I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe, [1.] Whence our grace comes--from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, 1 John iv. 19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, 1 Pet. i. 5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (v. 13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos--stretched himself forward, bearing towards his point: it is expressive of a vehement concern. (3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, v. 14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion--the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom. vi. 23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way. Adam Clarke: Commentary on the Bible - 18313:9: And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others.But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ. The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is treated at large. Albert Barnes: Notes on the Bible - 18343:9: And be found in him - That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at Joh 6:56.Not having mine own righteousness - That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus. Which is of the law - see the notes at Rom 10:3. The "righteousness which is of the law" is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain. But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Rom 1:17, note; Rom 3:24, note; Rom 4:5, note. Righteousness which is of God by faith - Which proceeds from God, or of which he is the great source and fountain. This may include the following things: (1) God is the author of pardon - and this is a part of the righteousness which the man who is justified has. (2) God purposes to treat the justified sinner as if he had not sinned - and thus his righteousness is of God. (3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is "of God." The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:9: be: Gen 7:23; Deu 19:3, Deu 19:4; Heb 6:18; Pe1 3:19, Pe1 3:20in: Rom 8:1, Rom 16:7; Co1 1:30; Co2 5:17 not: Phi 3:6; Kg1 8:46; Ch2 32:25, Ch2 32:31; Job 9:28-31, Job 10:14, Job 10:15, Job 15:14-16, Job 42:5, Job 42:6; Psa 14:3, Psa 19:12, Psa 130:3, Psa 130:4, Psa 143:2; Ecc 7:20; Isa 6:5, Isa 53:6, Isa 64:5, Isa 64:6; Mat 9:13; Rom 9:31, Rom 9:32, Rom 10:1-3, Rom 10:5; Ti2 1:9; Tit 3:5; Jam 3:2; Jo1 1:8-10 which is of the: Deu 27:26; Luk 10:25-29; Rom 3:19, Rom 3:20, Rom 4:13-15, Rom 7:5-13, Rom 8:3, Rom 10:4, Rom 10:5; Gal 3:10-13, Gal 3:21, Gal 3:22; Jam 2:9-11; Jo1 3:4 the righteousness: Psa 71:15, Psa 71:16; Isa 45:24, Isa 45:25, Isa 46:13, Isa 53:11; Jer 23:6, Jer 33:16; Dan 9:24; Joh 16:8-11; Rom 1:17, Rom 3:21, Rom 3:22, Rom 4:5, Rom 4:6, Rom 4:13, Rom 5:21, Rom 9:30, Rom 10:3, Rom 10:6, Rom 10:10; Co1 1:30; Co2 5:21; Gal 2:16, Gal 3:11; Pe2 1:1 Geneva 15993:9 And be found in (g) him, (h) 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:(g) In Christ: for those that are found outside of Christ are subject to condemnation. (h) That is, to be in Christ, to be found not in a man's own righteousness, but clothed with the righteousness of Christ imputed to him. John Gill3:9 And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Gal 2:17 Phil 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner:not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another, But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Rom 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Phil 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus. John Wesley3:9 And be found by God ingrafted in him, not having my own righteousness, which is of the law - That merely outward righteousness prescribed by the law, and performed by my own strength. But that inward righteousness which is through faith - Which can flow from no other fountain. The righteousness which is from God - From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.Robert Jamieson, A. R. Fausset and David Brown3:9 be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Lk 15:8).own righteousness . . . of the law-- (Phil 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER]. |
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3:103:10: հաւատովք ճանաչե՛լ զնա, եւ զզօրութիւն յարութեան նորա, եւ զհաղորդութիւն չարչարանաց նորա, կերպարանակի՛ց լինել մահու նորա[4453]. [4453] Ոմանք. Մահուան նորա։ ճանաչել զնա եւ զզօրութիւն յարութեան նորա եւ զհաղորդութիւն չարչարանաց նորա, կերպարանակից լինել մահու նորա:10 որպէսզի ճանաչեմ նրան եւ նրա յարութեան զօրութիւնը ու մասնակից լինեմ նրա չարչարանքներին, կերպարանակից՝ նրա մահուան, 10 Որպէս զի ճանչնամ զանիկա եւ անոր յարութեանը զօրութիւնը ու անոր չարչարանքներուն հաղորդ ըլլամ, անոր մահուան կերպարանքը առնելով. 3:10: հաւատովք ճանաչե՛լ զնա, եւ զզօրութիւն յարութեան նորա, եւ զհաղորդութիւն չարչարանաց նորա, կերպարանակի՛ց լինել մահու նորա[4453]. [4453] Ոմանք. Մահուան նորա։ 10 որպէսզի ճանաչեմ նրան եւ նրա յարութեան զօրութիւնը ու մասնակից լինեմ նրա չարչարանքներին, կերպարանակից՝ նրա մահուան, 10 Որպէս զի ճանչնամ զանիկա եւ անոր յարութեանը զօրութիւնը ու անոր չարչարանքներուն հաղորդ ըլլամ, անոր մահուան կերպարանքը առնելով. zohrab-1805▾ eastern-1994▾ western am▾ |
3:1010: чтобы познать Его, и силу воскресения Его, и участие в страданиях Его, сообразуясь смерти Его, That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death:3:10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῶ θανάτῳ αὐτοῦ, 10: чтобы познать Его, и силу воскресения Его, и участие в страданиях Его, сообразуясь смерти Его, 3:10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῶ θανάτῳ αὐτοῦ, ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410: Апостол отринул все свои иудейские преимущества (ст. 8) в тех видах, чтобы, во-первых, познать Христа, познать опытно, чрез внутреннее переживание, как своего Господа и Искупителя, во-вторых, познать силу воскресения Его, т. е. силу, исходящую из Его воскресения, которая нас переводит в новое состояние - жизни небесной, хотя еще начинающейся и продолжающейся здесь, на земле (ср. ст. 20), и, в-третьих, - познать участие в страданиях Его, т. е. познать, пережить внутренне, в своих страданиях, смысл страданий Христовых. - Сообразуясь смерти Его. Эти слова стоят в зависимости от слов ст. 8-го: я от всего отказался. Апостол хочет сказать, что его жизнь собственно уже не жизнь, в том смысле, какой обыкновенные люди соединяют с этим словом, а постоянное умирание (1Кор.XV:31) со Христом: постоянные страдания делают ее похожею на смерть Христа.Adam Clarke: Commentary on the Bible - 18313:10: That I may know him - To be the true and promised Messiah, and experience all that salvation which he has bought by his blood.The power of his resurrection - In having this body of my humiliation raised from death, and made like unto his glorious body. This seems to be the sole meaning of the apostle; for it is in virtue of Christ's resurrection that we are to be raised incorruptible and immortal. And the fellowship of his sufferings - Christ died, not only as a victim for sin, but as a martyr to the truth. No creature can have fellowship with him in his vicarious sufferings; as a martyr to the truth, St. Paul wished to imitate him. Not only in the apostle, but in the primitive Christians generally, there seems to have been a strong desire after martyrdom. Albert Barnes: Notes on the Bible - 18343:10: That I may know him - That I may be fully acquainted with his nature, his character, his work, and with the salvation which he has worked out. It is one of the highest objects of desire in the mind of the Christian to know Christ; see the notes at Eph 3:19.And the power of his resurrection - That is, that I may understand and experience the proper influence which the fact of his resurrection should have on the mind. That influence would he felt in imparting the hope of immortality; in sustaining the soul in the prospect of death, by the expectation of being raised from the grave in like manner; and in raising the mind above the world; Rom 6:11. There is no one truth that will have greater power over us, when properly believed, than the truth that Christ has risen from the dead. His resurrection confirms the truth of the Christian religion (notes, 1 Cor. 15); makes it certain that there is a future state, and that the dead will also rise; dispels the darkness that was around the grave, and shows us that our great interests are in the future world. The fact that Christ has risen from the dead, when fully believed, will produce a sure hope that we also shall be raised, and will animate us to bear trials for his sake, with the assurance that we shall be raised up as he was. One of the things which a Christian ought most earnestly to desire is, to feel the power of this truth on his soul - that his great Redeemer has burst the bands of death; has brought life and immortality to light, and has given us the pledge that our bodies shall rise. What trials may we not bear with this assurance? What is to be dreaded in death, if this is so? What glories rise to the view when we think of the resurrection! And what trifles are all the things which people seek here, when compared with the glory that shall be ours when we shall be raised from the dead! And the fellowship of his sufferings - That I may participate in the same kind of sufferings that he endured; that is, that I may in all things be identified with him. Paul wished to be just like his Saviour. He felt that it was an honor to live as he did; to evince the spirit that he did, and to suffer in the same manner. All that Christ did and suffered was glorious in his view, and he wished in all things to resemble him. He did not desire merely to share his honors and triumphs in heaven, but, regarding his whole work as glorious, he wished to be wholly conformed to that, and, as far as possible, to be just like Christ. Many are willing to reign with Christ, out they would not be willing to suffer with him; many would be willing to wear a crown of glory like him, but not the crown of thorns; many would be willing to put on the robes of splendor which will be worn in heaven, but not the scarlet robe of contempt and mockery. They would desire to share the glories and triumphs of redemption, but not its poverty, contempt, and persecution. This was not the feeling of Paul. He wished in all things to be just like Christ, and hence he counted it an honor to be permitted to suffer as he did. So Peter says, "Rejoice, inasmuch as ye are partakers of Christ's sufferings;" Pe1 4:13. So Paul says Col 1:24 that he rejoiced in his sufferings in behalf of his brethren, and desired "to fill up that which was behind, of the afflictions of Christ," or that in which he had hitherto come short of the afflictions which Christ endured. The idea is, that it is an honor to suffer as Christ suffered; and that the true Christian will esteem it a privilege to be made just like him, not only in glory, but in trial. To do this, is one evidence of piety; and we may ask ourselves, therefore, whether these are the feelings of our hearts. Are we seeking merely the honors of heaven, or should we esteem it a privilege to be reproached and Rev_iled as Christ was - to have our names cast out as his was - to be made the object of sport and derision as he was - and to be held up to the contempt of a world as he was? If so, it is an evidence that we love him; if not so, and we are merely seeking the crown of glory, we should doubt whether we have ever known anything of the nature of true religion. Being made conformable to his death - In all things, being just like Christ - to live as he did, and to die as he did. There can be no doubt that Paul means to say that he esteemed it so desirable to be just like Christ, that he would regard it as an honor to die in the same manner. He would rejoice to go with him to the cross, and to pass through the circumstances of scorn and pain which attended such a death. Yet how few there are who would be willing to die as Christ died, and how little would the mass of people regard it as a privilege and honor! Indeed, it requires an elevated state of pious feeling to be able to say that it would be regarded as a privilege and honor to die like Christ to have such a sense of the loveliness of his character in all things, and such ardent attachment to him, as to rejoice in the opportunity of dying as he did! When we think of dying, we wish to have our departure made as comfortable as possible. We would have our sun go down without a cloud. We would wish to lie on a bed of down; we would have our head sustained by the kind arm of a friend, and not left to fall, in the intensity of suffering, on the breast; we would wish to have the place where we die surrounded by sympathizing kindred, and not by those who would mock our dying agonies. And, if such is the will of God, it is not improper to desire that our end may be peaceful and happy; but we should also feel, if God should order it otherwise, that it would be an honor, in the cause of the Redeemer, to die amidst reproaches - to be led to the stake, as the martyrs have been - or to die, as our Master did, on a cross. They who are most like him in the scenes of humiliation here, will be most like him in the realms of glory. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:10: I: Phi 3:8; Jo1 2:3, Jo1 2:5and the power: Joh 5:21-29, Joh 10:18, Joh 11:25, Joh 11:26; Act 2:31-38; Rom 6:4-11, Rom 8:10, Rom 8:11; Co1 15:21-23; Co2 1:10, Co2 4:10-13, Co2 13:4; Eph 1:19-21; Col 2:13, Col 3:1; Th1 4:14, Th1 4:15; Pe1 1:3, Pe1 4:1, Pe1 4:2; Rev 1:18 and the fellowship: Mat 20:23; Rom 6:3-5, Rom 8:17, Rom 8:29; Co2 1:5; Gal 2:20; Col 1:24; Ti2 2:11, Ti2 2:12; Pe1 4:13, Pe1 4:14 Geneva 15993:10 (5) That I may (i) know him, and the power of his resurrection, and the (6) fellowship of his sufferings, being made conformable unto his death;(5) This is the end of righteousness by faith with regard to us, that by the power of his resurrection we may escape from death. (i) That I may indeed feel him, and have an experience of him. (6) The way to that eternal salvation is to follow Christ's steps by afflictions and persecutions, until we come to Christ himself, who is our mark at which we aim, and receive that reward to which God calls us in him. And the apostle sets these true exercises of godliness against those vain ceremonies of the Law, in which the false apostles put the sum of godliness. John Gill3:10 That I may know him,.... The Ethiopic version reads "by faith"; and to the same sense the Syriac. The apostle did know Christ, and that years ago; he knew whom he had believed; he knew him for himself; he knew his personal interest in him; nor did he know any but him in the business of salvation: but his knowledge of Christ, though it was very great, it was, imperfect; he knew but in part, and therefore desired to know more of Christ, of the mystery and glories of his person, of the unsearchable riches of his grace, of his great salvation, and the benefits of it, of his love, which passes perfect knowledge, and to have a renewed and enlarged experience of communion with him. The apostle here explains what he means by winning Christ, for the sake of which he suffered the loss of all things, and counted them but dung; it was, that he might attain to a greater knowledge of the person and grace of Christ:and the power of his resurrection; not that power which was put forth by his Father, and by himself, in raising him from the dead; but the virtue which arises from it, and the influence it has on many things; as on the resurrection of the saints: it is the procuring cause of it, they shall rise by virtue of union to a risen Jesus; it is the firstfruits, which is the earnest and pledge of their resurrection, as sure as Christ is risen, so sure shall they rise; it is the exemplar and pattern of theirs, their bodies will be raised and fashioned like to the glorious body of Christ; and this the apostle desired to know, experience, and attain unto. Christ's resurrection has an influence also on the justification of his people; when Christ died he had the sins of them all upon him, and he died for them, and discharged as their public head and representative, and they in him: hence it is said of him, that "he was raised again for our justification", Rom 4:25. Now, though the apostle was acquainted with this virtue and influence of Christ's resurrection, he desired to know more of it, for the encouragement of his faith to live upon Christ, as the Lord his righteousness. Moreover, the regeneration of men is owing to the resurrection of Christ; as to the abundant mercy of God, as the moving cause, so to the resurrection of Christ, as the means or virtual cause; and therefore are said to be "begotten again by the resurrection of Christ from the dead", 1Pet 1:3. This power and virtue the apostle had had an experience of, yet he wanted to feel more of it, in exciting the graces of the spirit to a lively exercise, in raising his affections, and setting them on things above, and in engaging him to seek after them, and set light by things on earth, and in causing him to walk in newness of life, in likeness or imitation of Christ's resurrection, to all which that strongly animates and encourages; see Col 3:1. And the fellowship of his sufferings; either his personal sufferings, and so signifies a sharing in, and a participation of the benefits arising from them; such as reconciliation for sin, peace with God, pardon, righteousness, nearness to God, &c. or the sufferings of his members for him, and with him, and which Christ reckons his own: these the apostle was willing to take his part in, and lot of, knowing, that those that are partakers of his sufferings in this sense, shall reign with him, and be glorified together. What the Jews deprecated, the apostle was desirous of; namely, sharing in the sorrows and sufferings of the Messiah, and which they reckon the greatest happiness to be delivered from, "The disciples of R. Eleazar (y) asked him, what a man should do that he may be delivered , "from the sorrows of the Messiah?" he must study in the law, and in beneficence. And elsewhere they say (z), "he that keeps the three meals on the sabbath day shall be delivered from three punishments, , "from the sorrows of the Messiah", and from the damnation of hell, and from the war of Gog and Magog. But our apostle rejoiced in his sufferings for Christ, and was desirous of filling up the afflictions of Christ in his flesh, for his body's sake, the church: being made conformable unto his death; either in a spiritual sense dying daily unto sin, 1Cor 15:31, having the affections, with the lusts, crucified, Gal 5:24, and the deeds of the body mortified, Rom 8:13, and so planted in the likeness of his death, Rom 6:5; or rather in a corporeal sense, bearing always in the body the dying of the Lord Jesus, 2Cor 4:10, and being continually exposed to death for his sake, and ready to suffer it whenever called to it, (y) T. Bab. Sanhedrin, fol. 98. 2. (z) T. Bab. Sabbat, fol. 118. 1. See Cetubot, fol. 111. 1. John Wesley3:10 The knowledge of Christ, mentioned in Phil 3:8, is here more largely explained. That I may know him - As my complete Saviour. And the power of his resurrection - Raising me from the death of sin, into all the life of love. And the fellowship of his sufferings - Being crucified with him. And made conformable to his death - So as to be dead to all things here below.Robert Jamieson, A. R. Fausset and David Brown3:10 That I may know him--experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (Phil 3:8). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself.the power of his resurrection--assuring believers of their justification (Rom 4:25; 1Cor 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Rom 6:4; Col 2:12; Col 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Eph 1:19-20), and shall raise their bodies from literal death hereafter (Rom 8:11). the fellowship of his sufferings--by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (Col 1:24); and in the will to bear aught for His sake (Mt 10:38; Mt 16:24; Ti2 2:11). As He bore all our sufferings (Is 53:4), so we participate in His. made conformable unto his death--"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Rom 8:29; 1Cor 15:31; 2Cor 4:10-12; Gal 2:20). |
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3:113:11: թէ որպէս հասից ՚ի մեռելոցն յարութիւն[4454]։ [4454] Ոսկան. ՚Ի մեռելոցն յարութեան։ թէ որպէս հասից ի մեռելոցն յարութիւն:11 որպէսզի հասնեմ մեռելներից յարութիւն առնելուն: 11 Որպէս զի մեռելներուն յարութեանը հասնիմ։ 3:11: թէ որպէս հասից ՚ի մեռելոցն յարութիւն[4454]։ [4454] Ոսկան. ՚Ի մեռելոցն յարութեան։ 11 որպէսզի հասնեմ մեռելներից յարութիւն առնելուն: 11 Որպէս զի մեռելներուն յարութեանը հասնիմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1111: чтобы достигнуть воскресения мертвых. If by any means I might attain unto the resurrection of the dead:3:11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. 11: чтобы достигнуть воскресения мертвых. 3:11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: По обычному толкованию, Апостол говорит здесь о том, что он идет путем страданий для того, чтобы удостоиться воскресения во славе (Злат. ). Но Эвальд обращает внимание на то, что здесь Апостол употребляет необычное выражение exanastasiV h ec nekrwn (обычно для обозначения "воскресения мертвых" Апостол употребляет выражение anastaoiV nekrwn). На основании параллельного места из Еф V:14: (воскресни из мертвых) Эвальд толкует и наше выражение в переносном смысле, как обозначение духовного восстания из среды духовно мертвых. Апостол, отрицаясь от своих иудейских преимуществ, имел в виду вырваться из той мертвящей среды, в которой пребывал ранее. Контекст речи говорит за правдоподобность такого толкования.Adam Clarke: Commentary on the Bible - 18313:11: The resurrection of the dead - That is, the resurrection of those who, having died in the Lord, rise to glory and honor; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, εξαναστασις. The words, as they stand in the best MSS., are as follow: εις την εξαναστασιν την εκ νεκρων, to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word αναστασις signifies the resurrection in general, both of the just and unjust; εξαναστασις may signify that of the blessed only.Albert Barnes: Notes on the Bible - 18343:11: If by any means - Implying, that he meant to make use of the most strenuous exertions to obtain the object.I might attain unto - I may come to, or may secure this object. The resurrection of the dead - Paul believed that all the dead would be raised Act 24:15; Act 26:6-8; and in this respect he would certainly attain to the resurrection of the dead, in common with all mankind. But the phrase, "the resurrection of the dead," also might be used, in a more limited sense, to denote the resurrection of the righteous as a most desirable object; and this might be secured by effort. It was this which Paul sought - this for which he strove - this that was so bright an object in his eye that it was to be secured at any sacrifice. To rise with the saints; to enter with them into the blessedness of the heavenly inheritance, was an object that the apostle thought was worth every effort which could he made. The doctrine of the resurrection was, in his view, that which distinguished the true religion, and which made it of such inestimable value Act 26:6-7; Act 23:6; 1 Cor. 15; and he sought to participate in the full honor and glory of such a resurrection. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:11: by: Psa 49:7; Act 27:12; Rom 11:14; Co1 9:22, Co1 9:27; Co2 11:3; Th1 3:5; Th2 2:3attain: Luk 14:14, Luk 20:35, Luk 20:36; Joh 11:24; Act 23:6, Act 26:7; Heb 11:35 Geneva 15993:11 If by any means I might attain unto the (k) resurrection of the dead.(k) To everlasting life, which follows the resurrection of the saints. John Gill3:11 If by any means I, might attain unto the resurrection of the dead. Not in a figurative sense, the resurrection from the death of sin to a life of grace, of which Christ is the efficient cause, for this the apostle had attained to; unless the consummation of that spiritual life, in perfect holiness, should be intended, than which nothing was more desirable by him; nor in a representative sense, for this also he enjoyed in Christ his head, being risen with him, and in him, when he rose from the dead; but in a literal sense and designs not the general resurrection of the just and unjust, which he believed; for he knew that everyone must, and will attain to this, even Pharaoh, Judas, and the worst of men; but the special and particular resurrection of the righteous, the better resurrection, which will be first, and upon the personal coming of Christ, and by virtue of union to him, and in a glorious manner, and to everlasting life and happiness: and when the apostle says, "if by any means" he might attain to this, it is not to be understood as if he doubted of it, which would be inconsistent with his firm persuasion, that nothing should separate him from the love of God, and with his full assurance of faith, as to interest in Jesus Christ; but it denotes the difficulty of attaining it, since through various afflictions and great tribulations a believer must pass, before he comes to it; and also the apostle's earnest desire of it, and strenuous endeavour for it; not caring what scenes of trouble, or sea of sorrow what fiery trials, severe sufferings, or cruel death he went through, so be it he obtained as he believed he should, the glorious and better resurrection; he counted not his life dear to himself, he loved it not unto death, having in view the blissful and happy state after it.John Wesley3:11 The resurrection of the dead - That is, the resurrection to glory.Robert Jamieson, A. R. Fausset and David Brown3:11 If by any means--not implying uncertainty of the issue, but the earnestness of the struggle of faith (1Cor 9:26-27), and the urgent need of jealous self-watchfulness (1Cor 10:12).attain unto the resurrection of the dead--The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1Cor 15:23; Th1 4:15; Rev_ 20:5-6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Rom 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Phil 3:20-21). Compare "accounted worthy to obtain the resurrection from the dead" (Lk 20:35). "The resurrection of the just" (Lk 14:14). |
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3:123:12: Իբր ո՛չ եթէ արդէն առեալ իցէ. կամ արդէն կատարեալ իցեմ. զհետ մտեա՛լ եմ թէ հասի՛ց, մանաւանդ թէ ըմբռնեալ իսկ իցեմ ՚ի Քրիստոսէ Յիսուսէ[4455]։ [4455] Ոսկան. Արդէն առեալ իցեմ։ Իբր ոչ եթէ արդէն առեալ իցեմ, կամ արդէն կատարեալ իցեմ. զհետ մտեալ եմ թէ հասից, [11]մանաւանդ թէ ըմբռնեալ իսկ իցեմ`` ի Քրիստոսէ Յիսուսէ:12 Ոչ թէ արդէն հասել եմ նպատակին կամ արդէն կատարեալ եմ, այլ հետամուտ եմ, որ հասնեմ դրան, որի համար էլ բռնուած եմ Քրիստոս Յիսուսից: 12 Ոչ թէ ես արդէն առեր եմ, կամ արդէն կատարեալ եղեր եմ, հապա ետեւէն ինկած եմ որ բռնեմ մրցանակը, որուն համար ալ բռնուեցայ Քրիստոս Յիսուսէն։ 3:12: Իբր ո՛չ եթէ արդէն առեալ իցէ. կամ արդէն կատարեալ իցեմ. զհետ մտեա՛լ եմ թէ հասի՛ց, մանաւանդ թէ ըմբռնեալ իսկ իցեմ ՚ի Քրիստոսէ Յիսուսէ[4455]։ [4455] Ոսկան. Արդէն առեալ իցեմ։ 12 Ոչ թէ արդէն հասել եմ նպատակին կամ արդէն կատարեալ եմ, այլ հետամուտ եմ, որ հասնեմ դրան, որի համար էլ բռնուած եմ Քրիստոս Յիսուսից: 12 Ոչ թէ ես արդէն առեր եմ, կամ արդէն կատարեալ եղեր եմ, հապա ետեւէն ինկած եմ որ բռնեմ մրցանակը, որուն համար ալ բռնուեցայ Քրիստոս Յիսուսէն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1212: [Говорю так] не потому, чтобы я уже достиг, или усовершился; но стремлюсь, не достигну ли я, как достиг меня Христос Иисус. 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:3:12 οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ ᾧ καὶ κατελήμφθην ὑπὸ χριστοῦ [ἰησοῦ]. 12: [Говорю так] не потому, чтобы я уже достиг, или усовершился; но стремлюсь, не достигну ли я, как достиг меня Христос Иисус. 3:12 οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ ᾧ καὶ κατελήμφθην ὑπὸ χριστοῦ [ἰησοῦ]. ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412-21: Апостол говорил о своем усовершенствовании, для которого он отрекся от иудейства, по-видимому, как о чем-то совершенно им достигнутом, как о деле вполне верном. Его слова некоторые мечтатели легко могли перетолковать и сказать, что и все христиане вообще уже достигли совершенства (ср. 2Тим. II:18). Апостол и говорит теперь, что до полного совершенства ему еще далеко: он только начал свой многотрудный путь к нему. Тут Апостол сначала имеет в виду только религиозное совершенство (12-16), а потом говорит и о нравственном (17: и сл. ). Приглашая в последнем отношении подражать примеру его и его друзей, он с горечью говорит о многих христианах, которые живут только для наслаждения, забывая, что истинная цель всех стремлений христианина - жизнь на небе.:12-14: Апостол уже захвачен Христом, и теперь сам стремится за Ним, чтобы не лишиться спасения (блаж. Феодорит). Он похож на бегуна в цирке, который состязается в скорости для получения приза. Жизнь Апостола есть как бы постоянный бег, постоянное устремление вперед, с целью получить небесную награду. И как бегун думает только о том, как бы ему поскорее достигнуть заветной черты, так и Апостол не думает о том, что им сделано, а только о том, что ему предстоит еще сделать. В этом стремлении своем он опирается на веру во Христа и Его обетования (во Христе Иисусе).Adam Clarke: Commentary on the Bible - 18313:12: Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted.Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν (νικοφορειν) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?" That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: - τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ' ὁτι τελειον εργον αγαπης ενεδειξατο· "We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity." So Basil the great, Hom. in Psa 116:13 : Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι· "I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation." So Oecumenius, on Acts 28: Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε· "All the years of Paul, from his calling to his martyrdom, were thirty and five." And in Balsamon, Can. i. Ancyran., page 764: Τον της τελειωσεως στεφανον αναδησασθαι "To be crowned with the crown of martyrdom." Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc. St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place. But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them. That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal life. Albert Barnes: Notes on the Bible - 18343:12: Not as though I had already attained - This verse and the two following are full of allusions to the Grecian races. "The word rendered 'attained' signifies, to have arrived at the goal and won the prize, but without having as yet received it" - The Pictorial Bible. The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which pRev_ailed to some extent in the early church, that "the resurrection was already past" Ti2 2:18, by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion. He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make.Either were already perfect - This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces. It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson (Lexicon), Clarke, the editor of The Pictorial Bible, and others, suppose the word used here - τελειόω teleioō - not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect, so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered "fulfilled" in Luk 2:23; Joh 19:28; "perfect," and "perfected," in Luk 13:32; Joh 17:23; Co2 12:9; Phi 3:12; Heb 2:10; Heb 5:9; Heb 7:19; Heb 9:9; Heb 10:1, Heb 10:14; Heb 11:40; Heb 12:23; Jam 2:22; Jo1 2:5; Jo1 4:12, Jo1 4:17-18; "finish," and "finished," Joh 5:36; Act 20:24; and "consecrated," Heb 7:28. In one case Act 20:24, it is applied to a race or course that is run - "That I might finish my course with joy;" but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end, or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then, which he expected to secure in the resurrection. What he would then obtain, would be - perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life. As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet "perfect." This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, yet still it would teach that he did not regard himself as in any sense perfect in all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, anymore than Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be - as I think the connection and phraseology seem to demand - a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection - a crown which the apostle says he had not yet obtained. But I follow after - I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, "I steadily pursue my course;" compare the notes at Co1 9:24. If that I may apprehend - If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word "apprehend" is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward. That for which also I am apprehended of Christ Jesus - By Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus, with a view to the obtaining of an important object. He recognized: (1) the fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here - κατελήμφθην katelē mphthē n - means (compare Mar 9:18; Joh 8:3-4; Joh 12:35; Th1 5:4; and, (2) the fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven. We may learn, from this: (1) That Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service. (2) that there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he "apprehends" them with reference to its attainment. (3) that the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardor, and urge us forward. We should seek diligently to gain that, for the securing of which, Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:12: I had: Phi 3:13, Phi 3:16; Psa 119:5, Psa 119:173-176; Rom 7:19-24; Gal 5:17; Ti1 6:12; Jam 3:2already perfect: Job 17:9; Psa 138:8; Pro 4:18; Co1 13:10; Co2 7:1, Co2 13:9; Eph 4:12; Heb 12:23, Heb 13:21; Pe1 5:10; Pe2 1:5-8, Pe2 3:18 I follow: Phi 3:14; Psa 42:1, Psa 63:1-3, Psa 63:8, Psa 84:2, Psa 94:15; Isa 51:1; Hos 6:3; Th1 5:15; Ti1 5:10, Ti1 6:11; Heb 12:14; Pe1 3:11-13 that I: Phi 3:14; Ti1 6:12 apprehended: Psa 110:2, Psa 110:3; Act 9:3-6, Act 9:15; Eph 1:4; Th2 2:13 Geneva 15993:12 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 (l) apprehended of Christ Jesus.(l) For we run only as far forth as we are laid hold on by Christ, that is, as God gives us strength, and shows us the way. John Gill3:12 Not as though I had already attained,.... Or "received"; he had received much grace out of the fulness of it in Christ; he had received the gift of righteousness, the forgiveness of his sins, and the adoption of children; he had attained to a lively hope of the incorruptible inheritance, and had received a right unto it, and had a meetness for it; but as yet he had not received the thing itself, nor was he come to the end of his race, and so had not received the crown of righteousness laid up for him; he had not yet attained to perfect knowledge, nor perfect holiness, nor perfect happiness: wherefore he adds,either were already perfect; he was perfect in comparison of others, that were in a lower class of grace, experience, and knowledge, in which sense the word is used in Phil 3:15, and in 1Cor 2:6; he was so, as perfection intends sincerity, uprightness, and integrity; the root of the matter, the truth of grace was in him; his faith was unfeigned, his love was without dissimulation, his hope was without hypocrisy, his conversation in the world was in godly simplicity, and his preaching and his whole conduct in his ministry were of sincerity, and in the sight of God: he was perfect as a new creature with respect to parts, having Christ formed in him, and all the parts of the new man, though not as to degrees; this new man not being as yet grown up to a perfect man, or to its full growth, to the measure of the stature of the fulness of Christ; he was perfect with respect to justification, being perfectly justified from all things, by the righteousness of Christ, but not with respect to sanctification; and though his sanctification was perfect in Christ, yet not in himself; his knowledge was imperfect, something was wanting in his faith, and sin dwelt in him, of which he sometimes grievously complained: now this he says, lest he should be thought to arrogate that to himself, which he had not: but I follow after; Christ the forerunner, after perfect knowledge of him, perfect holiness from him, and perfect happiness with him: the metaphor is taken from runners in a race, who pursue it with eagerness, press forward with all might and main, to get up to the mark, in order to receive the prize; accordingly the Syriac version renders it, , "I run", and so the Arabic: the apostle's sense is, that though he had not yet reached the mark, he pressed forward towards it, he had it in view, he stretched and exerted himself, and followed up very closely to it, in hope of enjoying the prize: if that I may apprehend that for which also I am apprehended of Christ Jesus; he was apprehended of Christ, when he met him in his way to Damascus, stopped him in his journey, laid him prostrate on the ground, and laid hold on him as his own, challenged and claimed his interest in him, Acts 9:3, as one that the Father had given him, and he had purchased by his blood; he entered into him, and took possession of him, and took up his residence in him, having dispossessed the strong man armed, and ever since held him as his own; and he apprehended, or laid hold on him, to bring him as he had engaged to do, to a participation of grace here, and glory hereafter; that he might know him himself, and make him known to others; that he might be made like unto him, have communion with him, and everlastingly enjoy him: and these things the apostle pursued after with great vehemence, that he might apprehend them, and be in full possession of them; and which he did, in the way and manner hereafter described. John Wesley3:12 Not that I have already attained - The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit. Or am already perfected - There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Phil 3:15; the other, ready to receive the prize. But I pursue, if I may apprehend that - Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, Acts 26:14. The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.Robert Jamieson, A. R. Fausset and David Brown3:12 Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).attained--"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death. either were already perfect--"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1Cor 9:24; Heb 12:23. See TRENCH [Greek Synonyms of the New Testament]. I follow after--"I press on." apprehend . . . apprehended--"If so be that I may lay hold on that (namely, the prize, Phil 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, Song 1:4; 1Cor 13:12). Jesus--omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (Ti2 4:7-8). Christ the Author, is also the Finisher of His people's "race." |
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3:133:13: Ե՛ղբարք՝ ես ո՛չ համարիմ զանձն իմ թէ հասեալ իցեմ. բայց մի ինչ է, զի զառ ՚ի յետոյսն մոռացեալ է, եւ ՚ի յառաջադէ՛մսն նկրտեալ եմ[4456]. [4456] Օրինակ մի. Զառ ՚ի յետսն մոռացեալ եւ յառաջադէմն նկրտեալ եմ։ Ուր այլ օրինակ մի. Նկրտիմ։ Ոսկան. Մոռացեալ եմ, եւ ՚ի յառաջադէմսն նկրտեմ։ Եղբարք, ես ոչ համարիմ զանձն իմ թէ հասեալ իցեմ. բայց մի ինչ է` զի զառ ի յետոյսն մոռացեալ է, եւ ի յառաջադէմսն նկրտեալ եմ:13 Եղբայրնե՛ր, ես ինքս ինձ նպատակին հասած չեմ համարում. բայց խնդիրն այն է, որ յետեւում մնացածները մոռացած՝ ձգտում եմ դէպի իմ առջեւում եղածները. 13 Եղբա՛յրներ, ես չեմ սեպեր թէ բռներ եմ։ Բայց յիշեցնեմ թէ ետեւի եղածները մոռցած եմ ու առջեւի եղածներուն կը դիմեմ. 3:13: Ե՛ղբարք՝ ես ո՛չ համարիմ զանձն իմ թէ հասեալ իցեմ. բայց մի ինչ է, զի զառ ՚ի յետոյսն մոռացեալ է, եւ ՚ի յառաջադէ՛մսն նկրտեալ եմ[4456]. [4456] Օրինակ մի. Զառ ՚ի յետսն մոռացեալ եւ յառաջադէմն նկրտեալ եմ։ Ուր այլ օրինակ մի. Նկրտիմ։ Ոսկան. Մոռացեալ եմ, եւ ՚ի յառաջադէմսն նկրտեմ։ 13 Եղբայրնե՛ր, ես ինքս ինձ նպատակին հասած չեմ համարում. բայց խնդիրն այն է, որ յետեւում մնացածները մոռացած՝ ձգտում եմ դէպի իմ առջեւում եղածները. 13 Եղբա՛յրներ, ես չեմ սեպեր թէ բռներ եմ։ Բայց յիշեցնեմ թէ ետեւի եղածները մոռցած եմ ու առջեւի եղածներուն կը դիմեմ. zohrab-1805▾ eastern-1994▾ western am▾ |
3:1313: Братия, я не почитаю себя достигшим; а только, забывая заднее и простираясь вперед, Brethren, I count not myself to have apprehended: but [this] one thing [I do], forgetting those things which are behind, and reaching forth unto those things which are before:3:13 ἀδελφοί, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι· ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 13: Братия, я не почитаю себя достигшим; а только, забывая заднее и простираясь вперед, 3:13 ἀδελφοί, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι· ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:13: I count not myself to have apprehended - Whatever gifts, graces, or honors I may have received from Jesus Christ, I consider every thing as incomplete till I have finished my course, got this crown, and have my body raised and fashioned after his glorious body.This one thing I do - This is the concern, as it is the sole business, of my life. Forgetting those things which are behind - My conduct is not regulated nor influenced by that of others; I consider my calling, my Master, my work, and my end. If others think they have time to loiter or trifle, I have none: time is flying; eternity is at hand; and my all is at stake. Reaching forth - The Greek word επεκτεινομενος points out the strong exertions made in the race; every muscle and nerve is exerted, and he puts forth every particle of his strength in running. He was running for life, and running for his life. Albert Barnes: Notes on the Bible - 18343:13: Brethren, I count not myself to have apprehended - That is, to have obtained that for which I have been called into the service of the Redeemer. There is something which I strive after which I have not yet gained. This statement is a confirmation of the opinion that in the pRev_ious verse, where he says that he was not "already perfect," he includes a moral perfection, and not merely the obtainment of the prize or reward; for no one could suppose that he meant to be understood as saying that he had obtained the crown of glory.This one thing I do - Paul had one great aim and purpose of life. He did not attempt to mingle the world and religion, and to gain both. He did not seek to obtain wealth and salvation too; or honor here and the crown of glory hereafter, but he had one object, one aim, one great purpose of soul. To this singleness of purpose he owed his extraordinary attainments in piety, and his uncommon success as a minister. A man will accomplish little who allows his mind to be distracted by a multiplicity of objects. A Christian will accomplish nothing who has not a single great aim and purpose of soul. That purpose should be to secure the prize, and to renounce everything that would be in the way to its attainment. Let us then so live that we may be able to say, that there is one great object which we always have in view, and that we mean to avoid everything which would interfere with that. Forgetting those things which are behind - There is an allusion here undoubtedly to the Grecian races. One running to secure the prize would not stop to look behind him to see how much ground he had run over, or who of his competitors had fallen or lingered in the way. He would keep his eye steadily on the prize, and strain every nerve that he might obtain it. If his attention was diverted for a moment from that, it would hinder his flight, and might be the means of his losing the crown. So the apostle says it was with him. He looked onward to the prize. He fixed the eye intently on that. It was the single object in his view, and he did not allow his mind to be diverted from that by anything - not even by the contemplation of the past. He did not stop to think of the difficulties which he had overcome, or the troubles which he had met, but he thought of what was yet to be accomplished. This does not mean that he would not have regarded a proper contemplation of the past life as useful and profitable for a Christian (compare the notes at Eph 2:11), but that he would not allow any reference to the past to interfere with the one great effort to win the prize. It may be, and is, profitable for a Christian to look over the past mercies of God to his soul, in order to awaken emotions of gratitude in the heart, and to think of his shortcomings and errors, to produce penitence and humility. But none of these things should be allowed for one moment to divert the mind from the purpose to win the incorruptible crown. And it may be remarked in general, that a Christian will make more rapid advances in piety by looking forward than by looking backward. Forward we see everything to cheer and animate us - the crown of victory, the joys of heaven, the society of the blessed - the Saviour beckoning to us and encouraging us. Backward, we see everything to dishearten and to humble. Our own unfaithfulness; our coldness, deadness, and dullness; the little zeal and ardor which we have, all are fitted to humble and discourage. He is the most cheerful Christian who looks onward, and who keeps heaven always in view; he who is accustomed much to dwell on the past, though he may be a true Christian, will be likely to be melancholy and dispirited, to be a recluse rather than a warm-hearted and active friend of the Saviour. Or if he looks backward to contemplate what he has done - the space that he has run over - the difficulties which he has surmounted - and his own rapidity in the race, he will be likely to become self-complacent and self-satisfied. He will trust his past endeavors, and feel that the prize is now secure, and will relax his future efforts. Let us then look onward. Let us not spend our time either in pondering the gloomy past, and our own unfaithfulness, or in thinking of what we have done, and thus becoming puffed up with self-complacency; but let us keep the eye steadily on the prize, and run the race as though we had just commenced it. And reaching forth - As one does in a race. Unto those things which are before - Before the racer there was a crown or garland to be bestowed by the judges of the games. Before the Christian there is a crown of glory, the eternal reward of heaven. There is the favor of God, victory over sin and death, the society of the redeemed and of angelic beings, and the assurance of perfect and eternal freedom from all evil. These are enough to animate the soul, and to urge it on with ever-increasing vigor in the christian race. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:13: I count: Phi 3:8, Phi 3:12, Phi 1:18-21, Phi 4:11-13one: Psa 27:4; Luk 10:42; Pe2 3:8 forgetting: Psa 45:10; Luk 9:62; Co2 5:16; Heb 6:1 and reaching: Phi 2:12; Rom 15:23-29; Co1 9:24-27; Heb 12:1, Heb 12:2 John Gill3:13 Brethren, I count not myself to have apprehended,.... That for which he was apprehended of Christ: he had not attained to perfect knowledge, was not come to the mark, had not received the prize, or laid hold on eternal life; though he had received so much grace, and such gifts, as had qualified him for an apostle; and he had been so many years in that office, and had so great a knowledge in the mystery of the Gospel, and had laboured in it more abundantly than others, and with great success; and even though he had been caught up into the third heaven, and had heard unspeakable words, not lawful to be uttered, 2Cor 12:2, yet he had no such opinion of himself, as if he was perfect: by which way of speaking, he tacitly strikes at the arrogance and vain confidence of false teachers, that pretended to perfection; and in this way led the brethren to conclude, that they could never have arrived to it, since so great an apostle had not; some copies read not "yet", and so the Ethiopic version:but this one thing I do; which he was intent upon, constantly attended to, and earnestly pursued; it was the main and principal thing he was set upon, and which he employed himself in; and which engrossed all his thoughts, desires, affections, time, and labour; see Ps 27:4. The Syriac version reads, "this one thing I know"; signifying that whatever he was ignorant of, and however imperfect his knowledge was in other things, this he was full well apprized of, and acquainted with. The Arabic version renders the whole thus, "I do not think that I have now obtained and received anything, but the one thing"; namely, what follows, forgetting those things which are behind, meaning not the sins of his past life, which were indeed forgotten by God, and the guilt of which was removed from him, by the application of the blood of Christ, so that he had no more conscience of them; yet they were remembered and made mention of by him, partly for his own humiliation, and partly to magnify the grace of God: nor earthly and worldly things, which believers are too apt to have respect to, to look back upon, and hanker after, as the Israelites did after the fleshpots in Egypt, Ex 16:3; though these were forgotten by the apostle, so as not anxiously to care for them, and seek after them, to set his affections on them, or trust in them: nor his fleshly privileges, and legal righteousness, which he pursued, valued, and trusted in before conversion, but now dropped, renounced, disregarded, and counted as loss and dung, Phil 3:7; but rather his labours and works of righteousness since conversion, which though he times took notice of for the magnifying of the grace of God, for the defence of the Gospel, and to put a stop to the vain boasting of false teachers, yet he forgot them in point of dependence on them, and trust to them; and having put his hand to the plough, he did not look back, nor desist, but went on in his laborious way, not thinking of what he had done and gone through, nor discouraged at what was before him; as also he intends all his growth in grace, and proficiency in divine knowledge, which was very, great; and though he was thankful for these things, and would observe them to the glory of the grace of God, yet he trusted not in them: nor did he sit down easy and satisfied with what he had attained unto, and therefore was reaching forth unto those things which are before; to perfection of knowledge, holiness, and happiness, which were before him, and he as yet had not attained unto; but was desirous of, and pursued after with great vehemence and eagerness; the metaphor is taken from runners in a race, who did not stop to look behind them, and see what way they have run, and how far they are before others, but look and move forwards, and stretch themselves out to the uttermost, and run with all their might and main to the mark before them; and so the apostle did in a spiritual sense. John Wesley3:13 I do not account myself to have apprehended this already; to be already possessed of perfect holiness.Robert Jamieson, A. R. Fausset and David Brown3:13 I--whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1Jn 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mt 5:48).forgetting those things . . . behind--Looking back is sure to end in going back (Lk 9:62): So Lot's wife (Lk 17:32). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (Ex 14:15). The Bible is our landmark to show us whether we are progressing or retrograding. reaching forth--with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL]. unto--towards (Heb 6:1). |
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3:143:14: ուշ եդեալ ընթանամ ՚ի կէտ կոչմանն Աստուծոյ, ՚ի Քրիստոս Յիսուս։ ուշ եդեալ ընթանամ ի կէտ [12]կոչմանն Աստուծոյ ի Քրիստոս Յիսուս:14 ուշադիր վազում եմ աստուածային կոչմանս նպատակակէտին՝ Քրիստոս Յիսուսով: 14 Նպատակը դիտելով՝ դէպի Քրիստոս Յիսուսով եղած Աստուծոյ վերին կոչումին մրցանակին կը վազեմ։ 3:14: ուշ եդեալ ընթանամ ՚ի կէտ կոչմանն Աստուծոյ, ՚ի Քրիստոս Յիսուս։ 14 ուշադիր վազում եմ աստուածային կոչմանս նպատակակէտին՝ Քրիստոս Յիսուսով: 14 Նպատակը դիտելով՝ դէպի Քրիստոս Յիսուսով եղած Աստուծոյ վերին կոչումին մրցանակին կը վազեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1414: стремлюсь к цели, к почести вышнего звания Божия во Христе Иисусе. I press toward the mark for the prize of the high calling of God in Christ Jesus:3:14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν χριστῶ ἰησοῦ. 14: стремлюсь к цели, к почести вышнего звания Божия во Христе Иисусе. 3:14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν χριστῶ ἰησοῦ. ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:14: I press toward the mark - Κατα σκοπον διωκω· I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal. See the concluding observations on Co1 9:27.What is called σκοπος, mark or scope, here, is called κανων, the line, i.e. the marked line, Phi 3:16. When it was said to Diogenes, the cynic, "Thou art now an old man, rest from thy labors;" to this he answered: Ει δολιχον εδραμον, προς τῳ τελει εδει με ανειναι, και μη μαλλον επιτειναι; "If I have run long in the race, will it become me to slacken my pace when come near the end; should I not rather stretch forward?" Diog. Laert., lib. vi. cap. 2. sec. 6. For the prize of the high calling of God - The reward which God from above calls me, by Christ Jesus, to receive. The apostle still keeps in view his crown of martyrdom and his glorious resurrection. Albert Barnes: Notes on the Bible - 18343:14: I press toward the mark - As he who was running a race did. The "mark" means properly the object set up at a distance at which one looks or aims, and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race - in heaven.For the prize - The prize of the racer was a crown or garland of olive, laurel, pine, or apple; see the notes at Co1 9:24. The prize of the Christian is the crown that is incorruptible in heaven. Of the high calling of God - Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honor and glory; to the obtainment of a bright and imperishable crown. It is a calling which is "high," or "upward" - (ἄνω anō) - that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven; compare Pro 15:24. He has been summoned by God through the gospel of the Lord Jesus to secure the crown. It is placed before and above him in heaven. It may be his, if he will not faint or tire or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:14: press: Luk 16:16; Co2 4:17, Co2 4:18, Co2 5:1; Ti2 4:7, Ti2 4:8; Rev 3:21the high: Rom 8:28-30, Rom 9:23, Rom 9:24; Th1 2:12; Th2 2:13, Th2 2:14; Heb 3:1; Pe1 1:3, Pe1 1:4, Pe1 1:13; Pe1 5:10; Pe2 1:3 John Gill3:14 I press toward the mark,.... The allusion is to the white line, or mark, which the runners in the Olympic games made up to, and to which he that came first received the prize; and by which the apostle intends the Lord Jesus Christ, who is "the scope", or "mark", of all the thoughts, purposes, and counsels of God, to which they all aim, and in which they all centre; and of the covenant of grace of which he is the sum and substance, the Mediator, surety, and messenger, in whom are all the blessings and promises of it; and of the Scriptures of truth, the writings of the Old and New Testament, which all testify of him, and agree in him; and of both law and Gospel, he is the end of the law, and the substance of the Gospel; and of all the graces of the Spirit, in the hearts of his people, faith looks at him, hope is concerned with him, and love has him for its object; and of all the duties believers are concerned in, they all point at him, they are done in his name and strength, through faith in him, and from a principle of love to him, and with a view to his glory; and so he is of their thoughts, affections, and desires: and to this mark they press, or "run", as the Syriac version renders it; they look to Jesus, while they are running their Christian race; they keep him in their view, and follow after him, because he is their forerunner, Heb 6:20, and the Captain of their salvation, Heb 2:10; they set him before them as their guide to direct them, according to whom they steer their course, that so they may not lose their way, nor move out of it, to the right hand or the left; and from whom they take great encouragement to go on, and press through the difficulties they do; and besides, they know that there is no coming at the prize, but through the mark, for there is salvation in no other, Acts 4:12; and that whoever comes up to the mark, or believes in Christ, shall enjoy the prize of eternal life, which is next mentioned:for the prize of the high calling of God in Christ Jesus: by which is meant, the incorruptible crown; the crown of life, righteousness, and glory, that fadeth not away, Jas 1:12, styled "the prize of the calling of God"; because it is what God in the effectual calling calls his people to, even to a kingdom and glory, and to eternal glory and happiness; of which they have a sight, though but a glimmering view of it, and are blessed with hope in it; in which they rejoice, and see their right unto it, in the righteousness of Christ, and have a meetness for it: this is named "the high calling of God", because God is on high, who calls them to it, in allusion to the judge in the Olympic games, who was placed in an exalted situation, near the mark, with the crown in his hand, which he gave to him that came first; and because the grace by which the saints are called is from above, as every good and perfect gift is, Jas 1:17; and because the prize they are called unto consists of things above, where Jesus is, and is the hope laid up in heaven, Col 1:5, and the inheritance reserved there, 1Pet 1:4; and expresses the great honour and dignity of called ones, who are called to a crown and kingdom, are raised from the dunghill, to sit among princes, and to inherit the throne of glory, and are made kings and priests unto God: and may also denote, that the calling to such high honour is from above, and not below; and is owing to the special grace and favour of God, and not to any merits of men; nor is the prize to which they are called, of him that willeth and runneth, but of God's grace and mercy, Rom 9:16, and moreover, this calling is said to be "in Christ Jesus"; for both the purpose and grace, according to which men are called, are in him; the grace by which they are called, and which is implanted in them when called, is all in and from Christ; the blessings of grace, which they then in person enjoy, are spiritual blessings in him; and even the glory they are called unto is in his hands; not only the promise of eternal life, but that itself; the gift of it is with him, and it comes through him; yea, they are called by him, and said to be the called of Christ Jesus; now the prize of this calling, which is what God has prepared from all eternity, which Christ has in his hands, and will give to all his, and which is of immense richness and eternal duration, and shall be bestowed on all Christian runners, or true believers, is what the apostle was pressing for, pursuing after, with much difficulty, through great toil and labour, diligent searching of the Scriptures, frequent wrestling with God in prayer, and constant attendance on the means of grace, and ordinances of the Gospel. John Wesley3:14 Forgetting the things that are behind - Even that part of the race which is already run. And reaching forth unto - Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfect holiness and eternal glory. In Christ Jesus - The author and finisher of every good thing.Robert Jamieson, A. R. Fausset and David Brown3:14 high calling--literally, "the calling that is above" (Gal 4:26; Col 3:1): "the heavenly calling" (Heb 3:1). "The prize" is "the crown of righteousness" (1Cor 9:24; Ti2 4:8). Rev_ 2:10, "crown of life." 1Pet 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted. |
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3:153:15: Այսուհետեւ՛ որ միանգամ կատարեալքդ էք, զա՛յս խորհեցարո՛ւք. եւ եթէ ա՛յլ ազգ ինչ խորհիցիք, սակայն եւ զա՛յն Աստուած ձեզ յայտնեսցէ[4457]։ [4457] Ոմանք. Զայս խորհեսցուք. կամ՝ խորհեսջիք... Աստուած մեզ յայտնեսցէ։ Այսուհետեւ որ միանգամ կատարեալքդ էք` զայս խորհեցարուք, եւ եթէ այլազգ ինչ խորհիցիք, սակայն եւ զայն Աստուած ձեզ յայտնեսցէ:15 Ուրեմն, դուք բոլորդ, որ կատարեալ էք, այս բանը խորհեցէ՛ք. եթէ ուրիշ բան խորհէք, Աստուած ձեզ ա՛յդ էլ կը յայտնի: 15 Ուստի մենք ամէնքս՝ որ կատարեալ ենք՝ ասիկա խորհինք եւ եթէ բան մը ուրիշ կերպով խորհելու ըլլաք, զայն ալ Աստուած ձեզի պիտի յայտնէ։ 3:15: Այսուհետեւ՛ որ միանգամ կատարեալքդ էք, զա՛յս խորհեցարո՛ւք. եւ եթէ ա՛յլ ազգ ինչ խորհիցիք, սակայն եւ զա՛յն Աստուած ձեզ յայտնեսցէ[4457]։ [4457] Ոմանք. Զայս խորհեսցուք. կամ՝ խորհեսջիք... Աստուած մեզ յայտնեսցէ։ 15 Ուրեմն, դուք բոլորդ, որ կատարեալ էք, այս բանը խորհեցէ՛ք. եթէ ուրիշ բան խորհէք, Աստուած ձեզ ա՛յդ էլ կը յայտնի: 15 Ուստի մենք ամէնքս՝ որ կատարեալ ենք՝ ասիկա խորհինք եւ եթէ բան մը ուրիշ կերպով խորհելու ըլլաք, զայն ալ Աստուած ձեզի պիտի յայտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1515: Итак, кто из нас совершен, так должен мыслить; если же вы о чем иначе мыслите, то и это Бог вам откроет. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you:3:15 ὅσοι οὗν τέλειοι, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ θεὸς ὑμῖν ἀποκαλύψει· 15: Итак, кто из нас совершен, так должен мыслить; если же вы о чем иначе мыслите, то и это Бог вам откроет. 3:15 ὅσοι οὗν τέλειοι, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ θεὸς ὑμῖν ἀποκαλύψει· ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-16: Так нужно мыслить о возможности "христианского совершенства". Может быть читатели еще не поняли, что такого совершенства на земле не может быть, но они со временем поймут это: "наш Бог" (т. е. Бог как Отец христиан - по-греч. слово Бог - qeoV поставлено с членом - o) им это раскроет. Нужно пока держаться только того, чего уже достигли, не отступать назад.Matthew Henry: Concise Commentary on the Whole Bible - 1706Warnings and Exhortations.A. D. 62.15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: "If in any thing you be otherwise minded--if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law--yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ." Adam Clarke: Commentary on the Bible - 18313:15: As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished.The word τελειοι, perfect, is taken here in the same sense in which it is taken Co1 14:20 : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. Co1 2:6 : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Eph 4:13 : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Heb 5:14 : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize. If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things. Albert Barnes: Notes on the Bible - 18343:15: Let us therefore, as many as be perfect - see the notes at Phi 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that lie had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.Be thus minded - That is, be united in the effort to obtain the prize, and to become entirely perfect. "Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark." And if in anything ye be otherwise minded - That is, if there were any among them who had not these elevated views and aims, and who had not been brought to see the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and pRev_ented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim - that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions. God shall Rev_eal even this unto you - He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full Revelation of the nature of religion, or would lead them on so that they would fully understand, it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:15: as: Rom 15:1; Co1 2:6, Co1 14:20; Col 1:28, Col 4:12; Ti2 3:17; Heb 5:14 *Gr: Jam 1:4; Jo1 2:5be thus: Phi 3:12-14; Gal 5:10 God: Psa 25:8, Psa 25:9; Pro 2:3-6, Pro 3:5, Pro 3:6; Isa 35:8; Luk 11:13; Joh 7:17; Jam 1:5 Geneva 15993:15 (7) Let us therefore, as many as be (m) perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.(7) The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example. (m) He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in (Phil 3:16). John Gill3:15 Let us therefore, as many as be perfect,.... Not absolutely, but comparatively, with respect to other believers, in a lower class of knowledge and experience; and not with respect to degrees, but parts; and regards such who were not children, but of riper age in divine things, unless the words are spoken ironically:be thus minded; as the apostle was, to count what were gain to him, loss for Christ; to reckon all things but loss and dung, for the excellency of the knowledge of Christ; to be willing to suffer the loss of all things, to win him, Phil 3:8; to desire to be found in him, and in his righteousness, and not a man's own, Phil 3:9; to know more of him in his person, righteousness, sufferings, death, and resurrection from the dead, Phil 3:10; and to attain to such a state, and yet to disclaim all perfection, and acknowledge their imperfection, Phil 3:11; and to forget things behind, and reach to those before, Phil 3:13; and press towards the mark, Christ, for the prize of eternal glory, Phil 3:14, and if in anything ye be otherwise minded; as to seek for justification by the works of the law, or partly by Christ and partly by the law, and to imagine and expect perfection in this life: God shall reveal even this unto you; such errors will be made manifest sooner or later; the day will declare them, and such wood, hay, and stubble, will be burnt up by the fire, which will reveal every man's work, 1Cor 3:12. John Wesley3:15 Let us, as many as are perfect - Fit for the race, strong in faith; so it means here. Be thus minded - Apply wholly to this one thing. And if in anything ye - Who are not perfect, who are weak in faith. Be otherwise minded - Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.Robert Jamieson, A. R. Fausset and David Brown3:15 therefore--resuming Phil 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Phil 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Cor 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (Ti2 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Phil 3:12, namely, "crowned with complete victory," and having attained absolute perfection.thus minded--having the mind which he had described, Phil 3:7-14. otherwise minded--having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Gal 3:3): who needed the warning (Phil 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Gal 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mt 11:25; Mt 16:17; 1Cor 3:6). unto you--who sincerely strive to do God's will (Jn 7:17; Eph 1:17). |
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3:163:16: Բայց յոր ժամանեցա՛քս՝ զսոյն խորհել, եւ սմի՛ն կանոնի միաբան լինել[4458]։ [4458] Ոմանք. Կանոնի միաբանել։ Բայց յոր ժամանեցաքս, զսոյն խորհել եւ սմին կանոնի միաբան լինել:16 Միայն թէ ինչի որ հասանք, նո՛յնը խորհենք եւ նո՛յն կանոնի համաձայն ընթանանք[100]:[100] Լաւագոյն յուն. բն. այս նախադասութեան փոխարէն ունեն՝ միայն թէ ճշմարիտ պահենք այն, ինչի որ հասել ենք: 16 Միայն թէ ի՛նչ աստիճանի որ հասեր ենք նոյն կանոնին համեմատ քալենք, նոյն խորհուրդը ունենանք։ 3:16: Բայց յոր ժամանեցա՛քս՝ զսոյն խորհել, եւ սմի՛ն կանոնի միաբան լինել[4458]։ [4458] Ոմանք. Կանոնի միաբանել։ 16 Միայն թէ ինչի որ հասանք, նո՛յնը խորհենք եւ նո՛յն կանոնի համաձայն ընթանանք[100]: [100] Լաւագոյն յուն. բն. այս նախադասութեան փոխարէն ունեն՝ միայն թէ ճշմարիտ պահենք այն, ինչի որ հասել ենք: 16 Միայն թէ ի՛նչ աստիճանի որ հասեր ենք նոյն կանոնին համեմատ քալենք, նոյն խորհուրդը ունենանք։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1616: Впрочем, до чего мы достигли, так и должны мыслить и по тому правилу жить. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing:3:16 πλὴν εἰς ὃ ἐφθάσαμεν, τῶ αὐτῶ στοιχεῖν. 16: Впрочем, до чего мы достигли, так и должны мыслить и по тому правилу жить. 3:16 πλὴν εἰς ὃ ἐφθάσαμεν, τῶ αὐτῶ στοιχεῖν. ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:16: Whereto we have already attained - Let us not lose that part of the race which we have already run, let us walk by the same rule - let us keep the white line continually in view, let us mind the same thing, always considering the glorious prize which is held out by God through Christ Jesus to animate and encourage us.The MSS., versions and fathers of the Alexandrian recension or edition, and which are supposed by Griesbach and others to contain the purest text, omit the words κανονι, το αυτο φρονειν, and read the verse thus: Whereunto we have already attained let us walk; or, according to what we have already attained, let us regulate our life, There is so much disagreement about the above words in the MSS., etc., that most critics consider them as a sort of gloss, which never made an original part of the text. Dr. White says, Certissime delenda; "Most certainly they should be obliterated." Albert Barnes: Notes on the Bible - 18343:16: Nevertheless, whereto we have already attained, let us walk by the same rule - This is a most wise and valuable rule, and a rule that would save much difficulty and contention in the church, if it were honestly applied. The meaning is this, that though there might be different degrees of attainment among Christians, and different views on many subjects, yet there were points in which all could agree; there were attainments which they all had made, and in reference to them they should walk in harmony and love. It might be that some had made much greater advances than others. They had more elevated views of religion; they had higher knowledge; they were nearer perfection. Others had had less advantages of education and instruction, had had fewer opportunities of making progress in the divine life, and would less understand the higher mysteries of the Christian life. They might not see the truth or propriety of many things which those in advance of them would see clearly.But it was not worth while to quarrel about these things. There should be no angry feeling, and no fault-finding on either side. There were many things in which they could see alike, and where there were no jarring sentiments. In those things they could walk harmoniously; and they who were in advance of others should not complain of their less informed brethren as lacking all evidence of piety; nor should those who had not made such advances complain of those before them as fanatical, or as disposed to push things to extremes. They who had the higher views should, as Paul did, believe that God will yet communicate them to the church at large, and in the meantime should not denounce others; and those who had less elevated attainments should not censure their brethren as wild and visionary. There were common grounds on which they might unite, and thus the harmony of the church would be secured. No better rule than this could be applied to the subjects of inquiry which spring up among Christians respecting temperance, slavery, moral reform, and the various doctrines of religion; and, if this rule had been always observed, the church would have been always saved from harsh contention and from schism. If a man does not see things just as I do, let me try with mildness to Teach him, and let me believe that, if he is a Christian, God will make this known to him yet; but let me not quarrel with him, for neither of us would be benefited by that, nor would the object be likely to be attained. In the meantime, there are many things in which we can agree. In them let us work together, and strive, as far as we can, to promote the common object. Thus we shall save our temper, give no occasion to the world to reproach us, and be much more likely to come together in all our views. The best way to make true Christians harmonious is, to labor together in the common cause of saying souls. As far as we can agree, let us go and labor together; and where we cannot yet, let us "agree to differ." We shall all think alike by-and-by. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:16: whereto: Gal 5:7; Heb 10:38, Heb 10:39; Pe2 2:10-20; Rev 2:4, Rev 2:5, Rev 3:3let us walk: Rom 12:16, Rom 15:5; Gal 6:16; Eph 5:2-8; Col 2:6 let us mind: Phi 1:27, Phi 2:2, Phi 4:2 John Gill3:16 Nevertheless, whereto we have already attained,.... Whatever degree of knowledge of Christ, and the truths of his Gospel, is attained to, let it be retained, and not departed from:let us walk by the same rule; either the doctrine of justification by Christ's righteousness in particular, which is a rule of judgment concerning other things; for so far as they agree or disagree with this, they are to be received or rejected; or the Scriptures of truth, which are the rule of faith and practice, and the standard and test, to which all are to be brought and tried: let us mind the same thing; be of one heart and affection to each other, Rom 12:10, and of the same judgment in the doctrines of the Gospel, 1Cor 1:10, and pursue the same measures; particularly press towards the same mark, and for the same prize the apostle did, Phil 3:14, and be followers of him, as is exhorted to in Phil 3:17. John Wesley3:16 But let us take care not to lose the ground we have already gained. Let us walk by the same rule we have done hitherto.Robert Jamieson, A. R. Fausset and David Brown3:16 The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Hos 6:3).rule, let us mind the same thing--omitted in the oldest manuscripts. Perhaps partly inserted from Gal 6:16, and Phil 2:2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)." |
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3:173:17: Նմանօ՛ղք ինձ եղիջիք ե՛ղբարք, եւ գիտասջի՛ք զայնպիսիսն որ այնպէ՛սն գնայցեն, որպէս ունի՛քդ զմեզ ձեզ օրինակ[4459]։ [4459] Ոմանք. Եւ գիտեսջիք զայնպիսիսն... որպէս եւ ունիքդ զմեզ։ Նմանողք ինձ եղիջիք, եղբարք, եւ գիտասջիք զայնպիսիսն որ այնպէսն գնայցեն, որպէս ունիքդ զմեզ [13]ձեզ օրինակ:17 Եղբայրնե՛ր, նմանուեցէ՛ք ինձ եւ լա՛ւ նայեցէք այնպիսիներին, որ նոյն ձեւով են ընթանում, ինչպէս մենք, որ օրինակ ենք ձեզ համար. 17 Ինծի նմանող եղէ՛ք, եղբա՛յրներ ու նայեցէք անոնց որ այնպէս կը քալեն, ինչպէս որ մեզ ձեզի օրինակ ունիք։ 3:17: Նմանօ՛ղք ինձ եղիջիք ե՛ղբարք, եւ գիտասջի՛ք զայնպիսիսն որ այնպէ՛սն գնայցեն, որպէս ունի՛քդ զմեզ ձեզ օրինակ[4459]։ [4459] Ոմանք. Եւ գիտեսջիք զայնպիսիսն... որպէս եւ ունիքդ զմեզ։ 17 Եղբայրնե՛ր, նմանուեցէ՛ք ինձ եւ լա՛ւ նայեցէք այնպիսիներին, որ նոյն ձեւով են ընթանում, ինչպէս մենք, որ օրինակ ենք ձեզ համար. 17 Ինծի նմանող եղէ՛ք, եղբա՛յրներ ու նայեցէք անոնց որ այնպէս կը քալեն, ինչպէս որ մեզ ձեզի օրինակ ունիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1717: Подражайте, братия, мне и смотрите на тех, которые поступают по образу, какой имеете в нас. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample:3:17 συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς. 17: Подражайте, братия, мне и смотрите на тех, которые поступают по образу, какой имеете в нас. 3:17 συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς. ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417-19: Апостол здесь начинает говорить против нравственной распущенности. Он сам и его друзья должны иметь значение образцов для филиппийских христиан, и в таком случае читатели сумеют защититься от влияния людей безнравственных, которых, к сожалению, немало между ними. Жизнь таких христиан стоит в прямой противоположности тому, чему научает крест Христов. В самом деле, те, которые принадлежат Христу, распяли свою плоть с ее страстями и похотями (Гал V:24). Такие же распущенные христиане не будут иметь участия в блаженстве, какое Крест Христов гарантирует для тех, кто чтит его, Эти люди - настоящие идолослужители, потому что служат своему чреву как идолу и даже хвалятся своим позорным поведением. По-видимому, Апостол не имеет здесь в виду иудаистов, о которых говорил выше (III:2: и сл. ), а простых христиан, которые не сумели отвыкнуть от прежних пороков, какие владели ими в язычестве.Matthew Henry: Concise Commentary on the Whole Bible - 1706The Apostle Urges His Own Example.A. D. 62.17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 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: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. He closes the chapter with warnings and exhortations. I. He warns them against following the examples of seducers and evil teachers (v. 18, 19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe, 1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Matt. vii. 20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, v. 1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it. 2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom. xvi. 18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom. vi. 21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation. II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, v. 17. Mark them out for your pattern. He explains himself (v. 20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven. 1. Because we look for the Saviour from heaven (v. 20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself. 2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, v. 21. There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to soma tes tapeinoseos hemon--the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom. vii. 24. Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Eccl. xii. 7. But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Matt. xvii. 2. He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Rom. viii. 29. (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph. i. 19. It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, John vi. 44. Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Matt. xxii. 29. At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead (Rom. i. 4), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil (Heb. ii. 14), but the last enemy, shall be destroyed, that is, death, 1 Cor. xv. 26, shall be swallowed up in victory, v. 54. Adam Clarke: Commentary on the Bible - 18313:17: Brethren, be followers - of me - In the things of Christ let me be your line, and my writings preaching, and conduct, your rule.And mark them - Σκοπειτε. Still alluding to the line in the stadium, keep your eye steadily fixed on those who walk - live, as ye have us - myself, Timothy, and Epaphroditus, for an ensample. Albert Barnes: Notes on the Bible - 18343:17: Brethren, be followers together of me - That is, live as I do. A minister of the gospel, a parent, or a Christian of any age or condition, ought so to live that he can refer to his own example, and exhort others to imitate the course of life which he had led. Paul could do this without ostentation or impropriety. They knew that he lived so as to be a proper example for others; and he knew that they would feel that his life had been such that there would be no impropriety in his referring to it in this manner. But, alas, how few are there who can safely imitate Paul in this!And mark them which walk so, as ye have us for an ensample - There were those in the church who endeavored to live as he had done, renouncing all confidence in the flesh, and aiming to win the prize. There were others, it would seem, who were actuated by different views; see Phi 3:18. There are usually two kinds of professing Christians in every church - those who imitate the Saviour, and those who are worldly and vain. The exhortation here is, to "mark" - that is, to observe with a view to imitate - those who lived as the apostles did. We should set before our minds the best examples, and endeavor to imitate the most holy people. A worldly and fashionable professor of religion is a very bad example to follow; and especially young Christians should set before their minds for imitation, and associate with, the purest and most spiritual members of the church. Our religion takes its form and complexion much from those with whom we associate; and he will usually be the most holy man who associates with the most holy companions. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:17: be: Phi 4:9; Co1 4:16, Co1 10:32, Co1 10:33, Co1 11:1; Th1 1:6, Th1 2:10-14; Th2 3:7, Th2 3:9; Ti1 4:12; Heb 13:7; Pe1 5:3and mark: Psa 37:37; Rom 16:17; Th2 3:14 John Gill3:17 Brethren, be followers together of me,.... Not that the apostle set up himself as the head of a party, which is what he always blamed in others; he did not assume a dominion over the faith of men, or seek to lord it over God's heritage; nor did he desire any to be followers of him, any further than he was a follower of Christ; and in what he was, whether in doctrine or practice, he desires to be followed in: and here he has a particular regard to what went before, concerning reckoning what was gain loss; accounting all things but dung, in comparison of the knowledge of Christ, looking to his righteousness alone for justification, Phil 3:9; disclaiming perfection, yet forgetting things behind; reaching towards things before, and pressing to the mark for the prize, Phil 3:13; and walking according to the rule of God's word; in which things he had some that followed him, who were his spiritual children, and to whom he had been useful in conversion and edification; see 1Cor 4:15; and he would therefore have these Philippians followers of him, "together" with them; and which contains in it an encouraging reason, or argument, since others were followers of him; or together with one another, he was desirous, that one and all of them might follow him; that they might all go in the same way, profess the same truth, be found in the practice of the same things, worship the Lord with one consent, pursue the same ends, and draw all the same way; and so be as the church was, like a company of horses in Pharaoh's chariot, Song 1:9,and mark them which walk so; as the apostle did, and those that were followers of him; these he would have them mark, observe, attentively look to; not as others, who cause offences and divisions, and obey not the word, in order to shun, avoid, and keep no company with; but to imitate and follow, and next to Christ, the mark, to make use of them as inferior ones: as ye have us for an ensample, or "type"; believers should be ensamples one to another, especially ministers of the word; pastors of churches are not to be lords over God's heritage, but to be ensamples to the flock, 1Pet 5:3, in word, in conversation, in charity, in spirit; in faith, in purity, as the apostle exhorts Timothy, Ti1 4:12, and in these things they are to be followed by believers. John Wesley3:17 Mark them - For your imitation.Robert Jamieson, A. R. Fausset and David Brown3:17 followers--Greek, "imitators together."of me--as I am an imitator of Christ (1Cor 11:1): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Phil 2:22; Eph 5:1). mark--for imitation. which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as." |
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3:183:18: Զի բազո՛ւմք գնան, զորոց բազում անգամ ասէի ձեզ. բայց ա՛րդ՝ եւ լալով իսկ ասեմ զթշնամեաց խաչին Քրիստոսի. Զի բազումք գնան, զորոց բազում անգամ ասէի ձեզ, բայց արդ եւ լալով իսկ ասեմ, զթշնամեաց խաչին Քրիստոսի:18 որովհետեւ շատերը, - որոնց մասին շատ անգամ ասել եմ ձեզ եւ այժմ էլ լալով եմ ասում, - ընթանում են որպէս թշնամիներ Քրիստոսի խաչի. 18 Վասն զի շատեր կը քալեն, որոնց համար շատ անգամ ձեզի կ’ըսէի եւ հիմա լալով ալ կը խօսիմ, այսինքն Քրիստոսին խաչին թշնամիներուն համար. 3:18: Զի բազո՛ւմք գնան, զորոց բազում անգամ ասէի ձեզ. բայց ա՛րդ՝ եւ լալով իսկ ասեմ զթշնամեաց խաչին Քրիստոսի. 18 որովհետեւ շատերը, - որոնց մասին շատ անգամ ասել եմ ձեզ եւ այժմ էլ լալով եմ ասում, - ընթանում են որպէս թշնամիներ Քրիստոսի խաչի. 18 Վասն զի շատեր կը քալեն, որոնց համար շատ անգամ ձեզի կ’ըսէի եւ հիմա լալով ալ կը խօսիմ, այսինքն Քրիստոսին խաչին թշնամիներուն համար. zohrab-1805▾ eastern-1994▾ western am▾ |
3:1818: Ибо многие, о которых я часто говорил вам, а теперь даже со слезами говорю, поступают как враги креста Христова. 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:3:18 πολλοὶ γὰρ περιπατοῦσιν οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ χριστοῦ, 18: Ибо многие, о которых я часто говорил вам, а теперь даже со слезами говорю, поступают как враги креста Христова. 3:18 πολλοὶ γὰρ περιπατοῦσιν οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ χριστοῦ, ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:18: For many walk, etc - The Judaizing teachers continue to preach, who wish to incorporate circumcision, and other ordinances of the law, with the Gospel.They are the enemies of the cross of Christ - They rather attribute justification to the Levitical sacrifices, than to the sacrificial death of Christ; and thus they are enemies to that cross, and will not suffer persecution for its sake. They please the world, and are in no danger of reproach. Albert Barnes: Notes on the Bible - 18343:18: For many walk - Many live, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said.Of whom I have told you often - When he preached in Philippi. Paul was not afraid to speak of church members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honor their religion, and to warn others against following their example. But this fact does not make religion any the less true or valuable, anymore than the fact that there is counterfeit money makes all money bad, or makes genuine coin of no value. And now tell you even weeping - This is the true spirit with which to speak of the errors and faults of Christians. It is not to go and blazon their inconsistencies abroad. It is not to find pleasure in the fact that they are inconsistent. It is not to reproach religion on that account, and to say that all religion is false and hollow, and that all professors are hypocrites. We should rather speak of the fact with tears; for, if there is anything that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonor their profession. We should weep: (1) because they are in danger of destroying their own souls; (2) because they are destined to certain disappointment when they come to appear before God; and, (3) because they injure the cause of religion, and give occasion to the "enemies of the Lord to speak reproachfully." He who loves religion. will weep over the inconsistencies of its friends; he who does not, will exult and triumph. That they are the enemies of the cross of Christ - The "cross" was the instrument of death on which the Redeemer died to make atonement for sin. As the atonement made by Christ for sin is that which especially distinguishes his religion from all others, the "cross" comes to be used to denote his religion; and the phrase here means, that they were the enemies of his religion, or were strangers to the gospel. It is not to be supposed that they were open and avowed enemies of the cross, or that they denied that the Lord Jesus died on the cross to make an atonement. The characteristic of those persons mentioned in the following verse is, rather, that they were living in a manner which showed that they were strangers to his pure gospel. An immoral life is enmity to the cross of Christ; for he died to make us holy. A life where there is no evidence that the heart is renewed, is enmity to the cross; for he died that we might be renewed. They are the enemies of the cross, in the church: (1) who have never been born again; (2) who are living in the indulgence of known sin; (3) who manifest none of the peculiarities of those who truly love him; (4) who have a deeper interest in worldly affairs than they have in the cause of the Redeemer; (5) whom nothing can induce to give up their worldly concerns when God demands it; (6) who are opposed to all the unique doctrines of Christianity; and, (7) who are opposed to all the special duties of religion, or who live in the habitual neglect of them. It is to be feared that at all times there are such enemies of the cross in the church, and the language of the apostle implies that it is a proper subject of grief and tears. He wept over it, and so should we. It is from this cause that so much injury is done to the true religion in the world. One secret enemy in a camp may do more harm than fifty men who are open foes; and a single unholy or inconstant member in a church may do much more injury than many men who are avowedly opposed to religion. It is not by infidels, and scoffers, and blasphemers, so much, that injury is done to the cause of religion; it is by the unholy lives of its professed friends - the worldliness, inconsistency, and want of the proper spirit of religion, among those who are in the church. Nearly all the objections that are made to religion are from this quarter; and, if this objection were taken away, the religion of Christ would soon spread its triumphs around the globe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:18: many: Isa 8:11; Dan 4:37; Gal 2:14; Eph 4:17; Th2 3:11; Pe2 2:10; Jde 1:13I have: Co1 6:9; Gal 5:21; Eph 5:5, Eph 5:6; Th1 4:6 even: Phi 1:4; Psa 119:136; Jer 9:1, Jer 13:17; Luk 19:41; Act 20:19, Act 20:30, Act 20:31; Rom 9:2; Co2 2:4, Co2 11:29 enemies: Phi 1:15, Phi 1:16; Co1 1:18; Gal 1:7, Gal 2:21, Gal 6:12 Geneva 15993:18 (8) (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:(8) He shows what the false apostles truly are, not from malice or ambition, but with sorrow and tears, that is, because being enemies of the Gospel (for that is joined with persecuting it) they regard nothing else, but the benefits of this life: that is to say, that abounding in peace, and quietness, and all worldly pleasures, they may live in great estimation among men, whose miserable end he forewarned them of. John Gill3:18 For many walk,.... "otherwise", as the Syriac version adds; and which truly explains the words, and gives the sense; they walked not as the apostle and his followers; they walked as men, as carnal men, 1Cor 3:3, according to the course of the world, after their ungodly lusts, Eph 2:2; or according to the rites and ceremonies of the Mosaic dispensation, and not uprightly, and according to the truth of the Gospel: and there were many that walked so; the road both of profaneness and error is a broad one, and many walk therein, which makes it the more dangerous; the examples of many have great force, though a multitude is not to be followed to do evil; the conversation of a great part of professors is not to be imitated; the few names in Sardis that have not defiled their garments with error or immorality should be marked for ensamples, Rev_ 3:4, and the majority shunned:of whom I have told you often; both when present among them by word of mouth, and when absent from them by writing; for the apostle was a faithful watchman and monitor to this church, and to all the churches, the care of which lay upon him; and diligent he was to warn them against false teachers, whose doctrines and practices he knew were of pernicious consequence: and now tell you even weeping; partly on account of those evil men, whose state and condition, notwithstanding their profession, was very bad; and partly on account of the glory of God and Christ, and the honour of religion, which suffered much through them; and also on account of the Philippians, lest they should be drawn aside by them; and because they had taken so little notice of his frequent cautions and advice: and that they might the better know the men he spoke of, and avoid them, he describes them by the following characters, that they are the enemies of the cross of Christ; not that, though they might be Jews, they were like the unbelieving Jews, who were open and implacable enemies of a crucified Christ, called Jesus accursed, and anathematized him and his followers, and to whom the preaching of Christ crucified was an offence and stumblingblock, 1Cor 1:23; for these were professors of Christ, and pretended to preach Christ, and him crucified: nor were they such heretics that denied that Christ really assumed human nature, and was really crucified and died; and affirmed that all this was only in appearance, or that an image was hung upon the cross for him, or Simon the Cyrenian was crucified in his room, as some have thought, which was the heresy of Simon Magus, and his disciple Basilides: nor is the sense that they were averse to the crucifixion of the affections with the lusts, though this seems to be their true character, since they were sensual, and minded earthly things; but the meaning is, that they disliked the cross of Christ; they were unwilling to take it up for his sake, and follow him; they studied all ways and means to shun it; they ingratiated themselves into the affections of the unbelieving Jews, by complying with the ceremonies of the law, and bearing hard upon the apostle and his ministry, that so they might not suffer persecution for the cross of Christ; and besides, by enjoining circumcision and an observance of the law as necessary to salvation, they, as much as in them lay, made void the efficacy of the cross and death of Christ, and made that and him unprofitable, and of no effect to the souls of men; and were both doctrinally and practically enemies of the cross of Christ: and so all such professors of Christ, who walk not according to the Gospel, though they are not open and direct enemies to the Gospel, which is the preaching of the cross, yet they are secret and indirect ones, and oftentimes do more mischief to it by their lives, than the keenest adversaries of it can by their pens. John Wesley3:18 Weeping - As he wrote. Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians.Robert Jamieson, A. R. Fausset and David Brown3:18 many walk--in such a manner. Follow not evildoers, because they are "many" (Ex 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Lk 12:32).often--There is need of constant warning. weeping-- (Rom 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Ps 119:136), and Jeremiah's (Jer 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers. enemies of the cross of Christ--in their practice, not in doctrine (Gal 6:14; Heb 6:6; Heb 10:29). |
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3:193:19: որոց կատարածն կորո՛ւստ է. որոց աստուած որովայնն իւրեանց է, եւ փա՛ռք ամօթն իւրեանց, որք զերկրաւո՛րս եւ եթ խորհին[4460]։ [4460] Ոմանք. Եւ փառքն ամօ՛՛... որք եւ զերկրաւորս։ Որոց կատարածն կորուստ է, որոց աստուած որովայնն [14]իւրեանց է, եւ փառք` ամօթն իւրեանց, որք զերկրաւորս եւեթ խորհին:19 նրանց վախճանը կորուստ է. նրանց աստուածը իրենց որովայնն է, եւ փառքը՝ իրենց ամօթը: Նրանք միայն երկրաւոր բաներն են խորհում: 19 Որոնց վերջը կորուստ է, որոնց աստուածը իրենց որովայնն է ու անոնց փառքը իրենց ամօթն է, որոնք միայն երկրաւոր բաներուն վրայ կը մտածեն։ 3:19: որոց կատարածն կորո՛ւստ է. որոց աստուած որովայնն իւրեանց է, եւ փա՛ռք ամօթն իւրեանց, որք զերկրաւո՛րս եւ եթ խորհին[4460]։ [4460] Ոմանք. Եւ փառքն ամօ՛՛... որք եւ զերկրաւորս։ 19 նրանց վախճանը կորուստ է. նրանց աստուածը իրենց որովայնն է, եւ փառքը՝ իրենց ամօթը: Նրանք միայն երկրաւոր բաներն են խորհում: 19 Որոնց վերջը կորուստ է, որոնց աստուածը իրենց որովայնն է ու անոնց փառքը իրենց ամօթն է, որոնք միայն երկրաւոր բաներուն վրայ կը մտածեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:1919: Их конец--погибель, их бог--чрево, и слава их--в сраме, они мыслят о земном. Whose end [is] destruction, whose God [is their] belly, and [whose] glory [is] in their shame, who mind earthly things:3:19 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. 19: Их конец--погибель, их бог--чрево, и слава их--в сраме, они мыслят о земном. 3:19 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:19: Whose end is destruction - This is the issue of their doctrine and of their conduct. They are here described by three characters:1. Their god is their belly - they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry. 2. Their glory is in their shame - they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers. 3. They mind earthly things - their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke. Despicable as these men were, the apostle's heart was deeply pained on their account: 1. Because they held and taught a false creed; 2. Because they perverted many by that teaching; and, 3. Because they themselves were perishing through it. Albert Barnes: Notes on the Bible - 18343:19: Whose end is destruction - That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven.Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications; see Rom 16:18. And whose glory is in their shame - That is, they glory in things of which they ought to be ashamed. They indulge in modes of living which ought to cover them with confusion. Who mind earthly things - That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honor, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth. to gain honor, or to enjoy the pleasures of the world! How many are there who have no interest in a prayer meeting, in a Sunday school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who "mind earthly things," that injure this holy cause in the world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:19: end: Mat 25:41; Luk 12:45, Luk 12:46; Co2 11:15; Th2 2:8, Th2 2:12; Heb 6:6-8; Pe2 2:1, Pe2 2:3; Pe2 2:17; Jde 1:4, Jde 1:13; Rev 19:20, Rev 20:9, Rev 20:10, Rev 21:8, Rev 22:15whose God: Phi 2:21; Sa1 2:11-16, Sa1 2:29; Isa 56:10-12; Eze 13:19, Eze 34:3; Mic 3:5, Mic 3:11; Mal 1:12; Luk 12:19, Luk 16:19; Rom 16:18; Ti1 6:5; Ti2 3:4; Tit 1:11, Tit 1:12; Pe2 2:13; Jde 1:12 whose glory: Psa 52:1; Hos 4:7; Hab 2:15, Hab 2:16; Luk 18:4; Co1 5:2, Co1 5:6; Co2 11:12; Gal 6:13; Jam 4:16; Pe2 2:18, Pe2 2:19; Jde 1:13, Jde 1:16; Rev 18:7 who: Psa 4:6, Psa 4:7, Psa 17:14; Mat 16:23; Rom 8:5-7; Co1 3:3; Pe2 2:3 Geneva 15993:19 Whose (n) end [is] destruction, whose God [is their] belly, and [whose] (o) glory [is] in their shame, who mind earthly things.)(n) Reward. (o) Which they hunt after from men's hands. John Gill3:19 Whose end is destruction,.... Everlasting destruction, the destruction of both body and soul in hell, Mt 10:28; and this is the end, the reward and issue of bad principles and practices; the broad roads of sin and error lead to destruction, Mt 7:13; however pleasing such ways may be to men, the end of them is eternal death; destruction and misery are in all the ways of profaneness and heresy; not only immoralities, but heresies, such as strike at the efficacy of Christ's cross, his blood, righteousness, and sacrifice, are damnable ones, and bring upon men swift destruction, 2Pet 2:1; and how should it otherwise be, for there is no salvation but by the cross of Christ? and if men are enemies to that, and the efficacy of it, and the way of salvation by it, there is no more, nor any other sacrifice for sin, Heb 10:26, but a fearful looking for of judgment, and fiery indignation, Heb 10:27; and this will be the case of all barren and unfruitful professors, who are like the earth, that brings forth briers and thorns, and is nigh unto cursing, whose end is to be burned, Heb 6:8; for what will the hope of such an one, founded on his profession, though he may have got credit and reputation among men, avail, when God takes away his soul?whose god is their belly; the belly was the god of the Cyclops, they sacrificed to none but to themselves, and to the greatest of the gods, their own belly (a); as money is the covetous man's god, whom he loves, adores, and puts his confidence in, so the belly is the god of the sensualist, the epicure, and voluptuous person; he has more regard for the service of that, than for the service of God? and of this complexion were these professors; they were lovers of pleasure, more than lovers of God, Ti2 3:4; all their pretensions to religion, to Christ, and his Gospel, were only to serve themselves, their own bellies, and not the Lord Jesus Christ, and to do good to the souls of men: or their belly may be said to be their god, because they placed religion in the observance of meats and drinks, either allowed or forbidden in the law of Moses, which profited not those that were occupied therein, Heb 9:10; for the kingdom of God, the Gospel dispensation, internal religion, and the exercise of it, lies not in these things, but in righteousness, peace, and joy in the Holy Ghost, Rom 14:17, and whose glory is in their shame; in their evil practices committed in secret, of which it was a shame to speak; in their hidden things of dishonesty, crafty walking, and deceitful handling of the word of God, which were vile and scandalous, 2Cor 4:2; in corrupting the Gospel, and the churches of Christ, with their false doctrine; in observing and urging the ceremonies of the law, which were dead, and ought to be buried; and particularly circumcision in the flesh, in that part of the body which causes shame, and in this was their glory, Gal 6:13. The idol Baal Peor, and which is no other than the Priapus of the Heathens, is called by this name, Hos 9:10; so the prophets of Baal are in the Septuagint on 3Kings 18:19 called the prophets, , "of that shame"; it may be the apostle may have a regard to the secret debaucheries of these persons; or because they made their belly their god, he calls it their shame in which they gloried, and which was the name given to the idols of the Gentiles: who mind earthly things. The Arabic version renders it, "who entertain earthly opinions"; and some by, "earthly things" understand the ceremonies of the law, called the elements and rudiments of the world, which these false teachers were fond of, and were very diligent to inculcate and urge the observance of; though rather worldly things, such as honour, glory, and popular applause, and wealth, and riches, are meant; for they sought their own things, and not the things of Christ; through covetousness, with feigned words, they made merchandise of men, and amassed to themselves great sums of money; and yet were greedy dogs, could never have enough, everyone looking for his gain from his quarter, Is 56:11, and now persons of such characters as these were by no means to be followed, but such who are hereafter described, (a) Euripides. John Wesley3:19 Whose end is destruction - This is placed in the front, that what follows may be read with the greater horror. Whose god is their belly - Whose supreme happiness lies in gratifying their sensual appetites. Who mind - Relish, desire, seek, earthly things.Robert Jamieson, A. R. Fausset and David Brown3:19 destruction--everlasting at Christ's coming. Phil 1:28, "perdition"; the opposite word is "Saviour" (Phil 3:20).end--fixed doom. whose god is their belly-- (Rom 16:18); hereafter to be destroyed by God (1Cor 6:13). In contrast to our "body" (Phil 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed. glory is in their shame--As "glory" is often used in the Old Testament for God (Ps 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Judg 6:32, Margin). Hos 4:7 seems to be referred to by Paul (compare Rom 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Phil 3:2). The reference of the immediate context is to sensuality, and carnality in general. mind earthly things-- (Rom 8:5). In contrast to Phil 3:20; Col 3:2. |
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3:203:20: Այլ մեր առաքինութիւն յերկի՛նս է, ուստի եւ Փրկչի՛ն ա՛կն ունիմք՝ Տեառն Յիսուսի Քրիտոսի[4461]. [4461] Ոմանք. Առաքինութիւնն յեր՛՛... ուստի Փրկչին։ Այլ մեր առաքինութիւն յերկինս է, ուստի եւ Փրկչին ակն ունիմք, Տեառն Յիսուսի Քրիստոսի:20 Իսկ մեր քաղաքացիութիւնը երկնքում է, որտեղից եւ ակնկալում ենք Փրկչին՝ Տիրոջը՝ Յիսուս Քրիստոսին, 20 Բայց մեր քաղաքականութիւնը* երկինքն է, ուրկէ կը սպասենք Փրկչին, Տէր Յիսուս Քրիստոսին, 3:20: Այլ մեր առաքինութիւն յերկի՛նս է, ուստի եւ Փրկչի՛ն ա՛կն ունիմք՝ Տեառն Յիսուսի Քրիտոսի[4461]. [4461] Ոմանք. Առաքինութիւնն յեր՛՛... ուստի Փրկչին։ 20 Իսկ մեր քաղաքացիութիւնը երկնքում է, որտեղից եւ ակնկալում ենք Փրկչին՝ Տիրոջը՝ Յիսուս Քրիստոսին, 20 Բայց մեր քաղաքականութիւնը* երկինքն է, ուրկէ կը սպասենք Փրկչին, Տէր Յիսուս Քրիստոսին, zohrab-1805▾ eastern-1994▾ western am▾ |
3:2020: Наше же жительство--на небесах, откуда мы ожидаем и Спасителя, Господа нашего Иисуса Христа, For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:3:20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὖ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον ἰησοῦν χριστόν, 20: Наше же жительство--на небесах, откуда мы ожидаем и Спасителя, Господа нашего Иисуса Христа, 3:20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὖ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον ἰησοῦν χριστόν, ru▾ el▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191420-21: Такое направление жизни совершенно несоединимо с христианством. Отечество христианина (точнее: гражданское состояние to politeuma) находится на небе. Земля для христианина нечто чуждое. Его мысли направлены туда, где находится Христос (Кол III:1: и сл. ) и откуда Он явится, чтобы привести верующих к желанной им цели. Они ожидают, что Христос тогда изменит их земное тело, в котором они чувствуют себя как бы связанными (ср. Рим VIII:23) и которое будет заменено другим, похожим на то светлое тело, в каком восстал из мертвых Христос (ср. Рим VIII:29). Ап. Павел мыслит это превращение тел как действие чудесной силы Господа Иисуса Христа и как простирающееся на всех христиан, как живых, так и умерших (1Кор.XV:51: и сл. ).Adam Clarke: Commentary on the Bible - 18313:20: Our conversation is in heaven - Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner.While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, We have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory. Albert Barnes: Notes on the Bible - 18343:20: For our conversation is in heaven - That is, this is true of all who are sincere Christians. It is a characteristic of Christians, in contradistinction from those who are the "enemies of the cross," that their conversation is in heaven. The word "conversation" we now apply almost entirely to oral discourse. It formerly, however, meant conduct in general, and it is usually employed in this sense in the Scriptures; see the notes at Phi 1:27, where the verb occurs, from which the noun here is derived. The word used here - πολίτευμα politeuma - is found nowhere else in the New Testament. It properly means, any public measure, administration of the state, the manner in which the affairs of a state are administered; and then the state itself, the community, commonwealth, those who are hound under the same laws, and associated in the same society. Here it cannot mean that their "conversation," in the sense of discourse or talking, was in heaven; nor that their "conduct" was in heaven - for this would convey no idea, and the original word does not demand it; but the idea is, that they were heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community, They were governed by the laws of heaven; they were a community associated as citizens of that world, and expecting there to dwell.The idea is, that there are two great communities in the universe - that of the world, and that of heaven: that governed by worldly laws and institutions, and that by the laws of heaven; that associated for worldly purposes, and that associated for heavenly or religious purposes; and that the Christian belonged to the latter - the enemy of the cross, though in the church, belonged to the former. Between true Christians, therefore, and others, there is all the difference which arises from belonging to different communities; being bound together for different purposes; subject to different laws; and altogether under a different administration. There is more difference between them than there is between the subjects of two earthly governments; compare Eph 2:6, note 19, note. From whence also we look for the Saviour - From heaven. That is, it is one of the characteristics of the Christian that he believes that the Lord Jesus will return from heaven, and that he looks and waits for it. Other men do not believe this Pe2 3:4, but the Christian confidently expects it. His Saviour has been taken away from the earth, and is now in heaven, but it is a great and standing article of his faith that that same Saviour will again come, and take the believer to himself; see the Joh 14:2-3, note; Th1 4:1, note. This was the firm belief of the early Christians, and this expectation with them was allowed to exert a constant influence on their hearts and lives. It led them: (1) to desire to be prepared for his coming; (2) to feel that earthly affairs were of little importance, as the scene here was soon to close; (3) to live above the world, and in the desire of the appearing of the Lord Jesus. This was one of the elementary doctrines of their faith, and one of the means of producing deadness to the world among them; and among the early Christians there was, perhaps, no doctrine that was more the object of firm belief, and the ground of more delightful contemplation, than that their ascended Master would return. In regard to the certainty of their belief on this point, and the effect which it had on their minds, see the following texts of the New Testament; Mat 24:42, Mat 24:44; Luk 12:37; Joh 14:3; Act 1:11; Co1 4:5; Col 3:4; Th1 2:19; Th2 2:1; Heb 10:37; Jam 5:7-8; Jo1 3:2; Rev 22:7, Rev 22:12, Rev 22:20. It may be asked, with great force, whether Christians in general have now any such expectation of the second appearing of the Lord Jesus, or whether they have not fallen into the dangerous error of pRev_ailing unbelief, so that the expectation of his coming is allowed to exert almost no influence on the soul. In the passage before us, Paul says that it was one of the distinct characteristics of Christians that they looked for the coming of the Saviour from heaven. They believed that he would return. They anticipated that important effects would follow to them from his second coming. So we should look. There may be, indeed, a difference of opinion about the time when he will come, and about the question whether he will come to reign "literally, on the earth - but the fact that Christ will return to our world is common ground on which all Christians may meet, and is a fact which should be allowed to exert its full influence on the heart. It is a glorious truth - for what a sad world would this be, and what a sad prospect would be before the Christian, if the Saviour were never to come to raise his people from their graves, and to gather his redeemed to himself! The fact that he will come is identified with all our hopes. It is fitted to cheer us in trial; to guard us in temptation; to make us dead to the world; to lead us to keep the eye turned toward heaven. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:20: our: Phi 1:18-21; Psa 16:11, Psa 17:15, Psa 73:24-26; Pro 15:24; Mat 6:19-21, Mat 19:21; Luk 12:21, Luk 12:32-34, Luk 14:14; Co2 4:18, Co2 5:1, Co2 5:8; Eph 2:6, Eph 2:19; Col 1:5, Col 3:1-3; Heb 10:34, Heb 10:35; Pe1 1:3, Pe1 1:4conversation: Gr. Isa 26:1, Isa 26:2; Gal 4:26; Eph 2:19; Heb 12:22; Rev_. 21:10-27 from: Act 1:11; Th1 4:16; Th2 1:7, Th2 1:8; Rev 1:7 we look: Phi 1:10; Co1 1:7; Th1 1:10; Ti2 4:8; Tit 2:13; Heb 9:28; Pe2 3:12-14 Geneva 15993:20 (9) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:(9) He sets against these fellows true pastors who neglect earthly things, and aspire to heaven only, where they know that even in their bodies they will be clothed with that eternal glory, by the power of God. John Gill3:20 For our conversation is in heaven,.... The Ethiopic version renders it, "we have our city in heaven"; and the words may be truly rendered, "our citizenship is in heaven"; that is, the city whereof we are freemen is heaven, and we behave ourselves here below, as citizens of that city above: heaven is the saints' city; here they have no continuing city, but they seek one to come, which is permanent and durable; a city that has foundations, whose builder and maker is God, Heb 11:10, as yet they are not in it, though fellow citizens of the saints, and of the household of God; they are pilgrims, strangers, and sojourners on earth, Lev 25:23; but are seeking a better country, an heavenly one, and God has prepared for them a city, Heb 11:16; they have a right unto it through the grace of God, and righteousness of Christ, and a meetness for it in him; and their conversation is here beforehand, while their commoration, or temporary residence, is below; their thoughts are often employed about it; their affections are set upon it, Col 3:2; their hearts are where their treasure is, Mt 6:21; the desires of their souls are towards it, and they are seeking things above, and long to be in their own city, and Father's house, where Christ is; and to be at home with him, and for ever with him. This is the work and business of their lives now, and what their hearts are engaged in. The Syriac version renders it, "our work is in heaven"; the business, the exercise of our lives, and of our graces, tend that way:from whence also we look for the Saviour, the Lord Jesus Christ; Christ is now in heaven, at the Father's right hand, Acts 2:33, appearing in the presence of God for his people, and making intercession for them, Heb 7:25; and so will remain, until the time of the restitution of all things; when he will descend from heaven, and be revealed from thence: and this the saints look for, and expect; they have good reason for it; from his own words, from the words of the angels at the time of his ascension, Acts 1:11, and from the writings of the apostles and they expect him not merely as a Judge, under which consideration he will be terrible to the ungodly, but as a Saviour; who as he has already saved their souls from sin, and the dreadful effects of it, from the bondage and curse of the law, from the captivity of Satan, and from eternal ruin and wrath to come, so he will save and redeem their bodies from the grave, corruption, mortality, and death, as follows. John Wesley3:20 Our conversation - The Greek word is of a very extenslve meaning: our citizenship, our thoughts, our affections, are already in heaven.Robert Jamieson, A. R. Fausset and David Brown3:20 our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Phil 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Acts 22:28; compare Lk 10:20)?is--Greek, "has its existence." in heaven--Greek, "in the heavens." look for the Saviour, the Lord Jesus Christ--"We wait for (so the same Greek is translated, Rom 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (Heb 9:28). That He is "the Lord," now exalted above every name, assures our expectation (Phil 2:9-11). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Lk 1:21), so must we look unto the heavens expecting Christ thence. |
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3:213:21: որ նորոգեսցէ զմարմին խոնարհութեան մերոյ, կերպարանակի՛ց լինել մարմնոյ փառաց նորա, ըստ զօրութեանն՝ առ ՚ի կարօղ լինելոյ հնազանդեցուցանե՛լ ընդ իւրեւ զամենայն[4462]։[4462] Ոմանք. Որ նորոգեաց զմար՛՛... փառացն իւրոց... ընդ իւր եւ զամենայն. կամ՝ ընդ իւրեւ եւ զամենայն։ ՚Ի լուս՛՛. Փառաց իւրոց. համաձայն բազմաց ՚ի բնաբ՛՛։ որ նորոգեսցէ զմարմին խոնարհութեան մերոյ, կերպարանակից լինել մարմնոյ փառաց իւրոց, ըստ զօրութեանն առ ի կարող լինելոյ հնազանդեցուցանել ընդ իւրեւ զամենայն:21 որ նորոգելու է մեր խոնարհ մարմինը, որպէսզի այն կերպարանակից լինի իր փառաւոր մարմնին, այն զօրութեամբ, որ կարող է հնազանդեցնել ամէն բան իր իշխանութեանը: 21 Որ պիտի նորոգէ մեր խոնարհ մարմինը՝ իր փառաւոր մարմնին կերպարանակից ըլլալու, այն զօրութիւնովը որ կարող է ամէնքը իրեն հնազանդեցնել։ 3:21: որ նորոգեսցէ զմարմին խոնարհութեան մերոյ, կերպարանակի՛ց լինել մարմնոյ փառաց նորա, ըստ զօրութեանն՝ առ ՚ի կարօղ լինելոյ հնազանդեցուցանե՛լ ընդ իւրեւ զամենայն[4462]։ [4462] Ոմանք. Որ նորոգեաց զմար՛՛... փառացն իւրոց... ընդ իւր եւ զամենայն. կամ՝ ընդ իւրեւ եւ զամենայն։ ՚Ի լուս՛՛. Փառաց իւրոց. համաձայն բազմաց ՚ի բնաբ՛՛։ 21 որ նորոգելու է մեր խոնարհ մարմինը, որպէսզի այն կերպարանակից լինի իր փառաւոր մարմնին, այն զօրութեամբ, որ կարող է հնազանդեցնել ամէն բան իր իշխանութեանը: 21 Որ պիտի նորոգէ մեր խոնարհ մարմինը՝ իր փառաւոր մարմնին կերպարանակից ըլլալու, այն զօրութիւնովը որ կարող է ամէնքը իրեն հնազանդեցնել։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:2121: Который уничиженное тело наше преобразит так, что оно будет сообразно славному телу Его, силою, [которою] Он действует и покоряет Себе всё. 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 unto himself:3:21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῶ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῶ τὰ πάντα. 21: Который уничиженное тело наше преобразит так, что оно будет сообразно славному телу Его, силою, [которою] Он действует и покоряет Себе всё. 3:21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῶ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῶ τὰ πάντα. ru▾ el▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:21: Who shall change our vile body - Ὁς μετασχηματισει το σωμα της ταπεινωσες ἡμων· Who will refashion, or alter the fashion and condition of, the body of our humiliation; this body that is dead - adjudged to death because of sin, and must be putrefied, dissolved, and decomposed.That it may be fashioned like unto his glorious body - Εις το γενεσθαι αυτο συμμορφον τῳ σωματι της δοξης αυτου· That it may bear a similar form to the body of his glory. That is: the bodies of true believers shall be raised up at the great day in the same likeness, immortality, and glory, of the glorified humanity of Jesus Christ; and be so thoroughly changed, as to be not only capable through their immortality of eternally existing, but also of the infinite spiritual enjoyments at the right hand of God. According to the working - Κατα την ενεργειαν· According to that energy, by which he can bring all things under subjection to himself. Thus we find that the resurrection of the body is attributed to that power which governs and subdues all things, for nothing less than the energy that produced the human body at the beginning, can restore it from its lapsed and degraded state into that state of glory which it had at its creation, and render it capable of enjoying God throughout eternity. The thought of this glorious consummation was a subject of the highest joy and confidence amongst the primitive Christian. This earth was not their home; and they passed through things temporal so as not to lose those which were eternal. 1. The preceding chapter, to which the first verse of the succeeding should be joined, contains a fund of matter the most interesting that can well be conceived. The apostle seems to stand on the verge of eternity, and to have both worlds opened to his view. The one he sees to be the place in which a preparation for the other is to be attained. In the one he sees the starting place, where the Christian is to commence his race; in the other the goal at which his course terminates, and the prize which he is there to obtain. One is the place from and over which the Christian is to run; the other is that to which he is to direct his course, and in which he is to receive infinite blessedness. In the one he sees all manner of temptations and hinderances, and dangers standing thick through all the ground; in the other he sees the forerunner, the Lord Jesus, who has entered into the heaven of heavens for him, through whom God calls him from above, της ανω κλησεως του Θεου, Phi 3:14 : for what he hears in the Gospel, and what he sees by faith, is the calling of God from above; and therefore he departs from this, for this is not his rest. 2. The nearer a faithful soul comes to the verge of eternity, the more the light and influence of heaven are poured out upon it: time and life are fast sinking away into the shades of death and darkness; and the effulgence of the dawning glory of the eternal world is beginning to illustrate the blessed state of the genuine Christian, and to render clear and intelligible those counsels of God, partly displayed in various inextricable providences, and partly revealed and seen as through a glass darkly in his own sacred word. Unutterable glories now begin to burst forth; pains, afflictions, persecutions, wants, distresses, sickness, and death, in any or all of its forms, are exhibited as the way to the kingdom, and as having in the order of God an ineffable glory for their result. Here are the wisdom, power, and mercy of God! Here, the patience, perseverance, and glory of the saints! Reader, is not earth and its concerns lost in the effulgence of this glory? Arise and depart, for this is not thy rest. Albert Barnes: Notes on the Bible - 18343:21: Who shall change our vile body - compare the notes at 1 Cor. 15: The original words, which are rendered here as "vile body," properly mean "the body of humiliation;" that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world. Paul says that it is one of the objects of the Christian hope and expectation, that this body, so subject to infirmities and sicknesses, will be changed.That it may be fashioned like unto his glorious body - Greek, "The body Of his glory;" that is, the body which he has in his glorified state. What change the body of the Redeemer underwent when he ascended to heaven, we are not informed - nor do we know what is the nature, size, appearance, or form of the body which he now has. It is certain that it is adapted to the glorious world where he dwells; that it has none of the infirmities to which it was liable when here; that it is not subject; as here, to pain or death; that it is not sustained in the same manner. The body of Christ in heaven is of the same nature as the bodies of the saints will be in the resurrection, and which the apostle calls "spiritual bodies," (notes, Co1 15:44); and it is doubtless accompanied with all the circumstances of splendor and glory which are appropriate to the Son of God. The idea here is, that it is the object of the desire and anticipation of the Christian, to be made just like Christ in all things. He desires to resemble him in moral character here, and to be like him in heaven. Nothing else will satisfy him but such conformity to the Son of God; and when he shall resemble him in all things, the wishes of his soul will all be met and fulfilled. According to the working ... - That is, such a change demands the exertion of vast power. No creature can do it. But there is One who has power entrusted to him over all things, and he can effect this great transformation in the bodies of people; compare Co1 15:26-27. He can mould the mind and the heart to conformity to his own image, and thus also he can transform the body so that it shall resemble his. Everything he can make subject to his will. (Mat 28:18, note; Joh 17:2, note.) And he that has this power can change our humbled and debased bodies, so that they shall put on the glorious appearance and form of that of the Son of God himself. What a contrast between our bodies here - frail, feeble, subject to sickness, decay, and corruption - and the body as it will be in heaven! And what a glorious prospect awaits the weak and dying believer, in the future world! Remarks On Philippians 3 1. It is a privilege of the Christian to rejoice; Phi 3:1. He has more sources of real joy than any other persons; see Th1 5:16. He has a Saviour in whom he may always find peace; a God whose character he can always contemplate with pleasure a heaven to look forward to where there is nothing but happiness; a Bible that is full of precious promises, and at all times the opportunity of prayer, in which he may roll all Iris sorrows on the arms of an unchanging friend. If there is anyone on earth who ought to be happy, it is the Christian. 2. The Christian should so live as to leave on others the impression that religion produces happiness. In our contact with our friends, we should show them that religion does not cause sadness or gloom, sourness or misanthropy, but that it produces cheerfulness, contentment, and peace. This may be shown by the countenance, and by the whole demeanour - by a calm brow, and a benignant eye, and by a cheerful aspect. The internal peace of the soul should be evinced by every proper external expression. A Christian may thus be always doing good - for he is always doing good who leaves the impression on others that religion makes its possessors happy. 3. The nature of religion is almost always mistaken by the world. They suppose that it makes its possessors melancholy and sad. The reason is, not that they are told so by those who are religious, and not that even they can see anything in religion to produce misery, but because they have fixed their affections on certain things which they suppose to be essential to happiness, and which they suppose religion would require them to give up without substituting anything in their place. But never was there a greater mistake. Let them go and ask Christians, and they will obtain but one answer from them. It is, that they never knew what true happiness was until they found it in the Saviour. This question may be proposed to a Christian of any denomination, or in any land, and the answer will be uniformly the same. Why is it, then, that the mass of persons regard religion as adapted only to make them unhappy? Why will they not take the testimony of their friends in the case, and believe those whom they would believe on any other subject, when they declare that it is only true religion that ever gives them solid peace? 4. We cannot depend on any external advantages of birth or blood for salvation; Phi 3:4-6. Few or no persons have as much in this respect to rely on as Paul had. Indeed, if salvation were to be obtained at all by such external advantages, it is impossible to conceive that more could have been united in one case than there was in his. He had not only the advantage of having been born a Hebrew; of having been early trained in the Jewish religion; of being instructed in the ablest manner, but also the advantage of entire blamelessness in his moral deportment. He had showed in every way possible that he was heartily attached to the religion of his fathers, and he began life with a zeal in the cause which seemed to justify the warmest expectations of his friends. But all this was renounced, when he came to see the true method of salvation, and saw the better way by which eternal life is to be obtained. And if Paul could not depend on this, we cannot safely do it. It will not save us that we have been born in the church; that we have had pious parents; that we were early baptized and consecrated to God; that we were trained in the Sunday school. Nor will it save us that we attend regularly on the place of worship, or that we are amiable, correct, honest, and upright in our lives. We can no more depend on these things than Saul of Tarsus could, and if all his eminent advantages failed to give him a solid ground of hope, our advantages will be equally vain in regard to our salvation. It almost seems as if God designed in the case of Saul of Tarsus, that there should be one instance where every possible external advantage for salvation should be found, and there should be everything that people ever could rely on in moral character, in order to show that no such things could be sufficient to save the soul. All these may exist, and yet there may not be a particle of love to God, and the heart may be full of selfishness, pride, and ambition, as it was in his case. 5. Religion demands humility; Phi 3:7-8. It requires us to renounce all dependence on our own merits, and to rely simply on the merits of another - the Lord Jesus Christ. If we are ever saved, we must be brought to esteem all the advantages which birth and blood and our own righteousness can bestow as worthless, and even vile, in the matter of justification. We shall not despise these things in themselves, nor shall we consider that vice is as desirable as virtue, nor that a bad temper is to be sought rather than an amiable disposition, nor that dishonesty is as commendable as honesty; but we shall feel that in comparison with the merits of the Redeemer all these are worthless. But the mind is not brought to this condition without great humiliation. Nothing but the power of God can bring a proud and haughty and self-righteous sinner to this state, where he is willing to renounce all dependence on his own merits, and to be saved in the same way as the vilest of the species. 6. Let us seek to obtain an interest in the righteousness of the Redeemer; Phi 3:9. Our own righteousness cannot save us. But in him there is enough. There is all that we want, and if we have that righteousness which is by faith, we have all that is needful to render us accepted with God, and to prepare us for heaven. When there is such a way of salvation - so easy, so free, so glorious, so ample for all, how unwise is anyone to rest on his own works, and to expect to be saved by what he has done! The highest honor of man is to be saved by the merits of the Son of God, and he has reached the most elevated rank in the human condition who has the most certain hope of salvation through him. 7. There is enough to be gained to excite us to the utmost diligence and effort in the Christian life; Phi 3:10-14. If people can be excited to effort by the prospect of an earthly crown in a race or a game, how much more should we be urged forward by the prospect of the eternal prize! To seek to know the Redeemer; to be raised up from the degradation of sin to have part in the resurrection of the just: to obtain the prize of the high calling in heaven - to be made everlastingly happy and glorious there - what object was ever placed before the mind like this? What ardor should it excite that we may gain it! Surely, the hope of obtaining such a prize as is before the Christian, should call forth all our powers. The struggle will not be long. The race will soon be won. The victory will be glorious; the defeat would be overwhelming and awful. No one need fear that he can put forth too much effort to obtain the prize. It is worth every exertion, and we should never relax our efforts, or give over in despair. 8. Let us, like Paul, ever cherish an humble sense of our attainments in religion; Phi 3:12-13. If Paul had not reached the point of perfection, it is not to be presumed that we have; if he could not say that he had "attained," it is presumption in us to suppose that we have, if he had occasion for humiliation, we have more; if he felt that he was far short of the object which he sought, and was pressed down with the consciousness of imperfection, such a feeling becomes us also. Yet let us not sink down in despondency and inaction. Like him, let us strain every nerve that we may overcome our imperfections and win the prize. That prize is before us. It is glorious. We may be sensible that we, as yet, have not reached it, but if we will strive to obtain it, it will soon be certainly ours. We may feel that we are far distant from it now in the degree of our attainments, but we are not far from it in fact. It will be but a short period before the Christian will lay hold on that immortal crown, and before his brow will be encircled with the diadem of glory. For the race of life, whether we win or lose, is soon run; and when a Christian begins a day, he knows not but he may end it in heaven; when he lies down on his bed at night, he knows not but he may awake with the "prize" in his hand, and with the diadem of glory sparkling on his brow. 9. Our thoughts should be much in heaven; Phi 3:20. Our home is there, our citizenship is there. Here we are strangers and pilgrims. We are away from home, in a cold and unfriendly world. Our great interests are in the skies; our eternal dwelling is to be there; our best friends are already there. There is our glorious Saviour with a body adapted to those pure abodes, and there are many whom we have loved on earth already with him. They are happy now, and we should not love them less because they are in heaven. Since, therefore, our great interests are there, and our best friends there; and since we ourselves are citizens of that heavenly world, our best affections should be there. 10. We look for the Saviour; Phi 3:20-21. He will return to our world. He will change our vile bodies, and make them like his own glorious body And since this is so, let us: (a) bear with patience the trials and infirmities to which our bodies here are subject. These trials will be short, and we may well bear them for a few days, knowing that soon all pain will cease, and that all that is humiliating in the body will be exchanged for glory. (b) Let us not think too highly or too much of our bodies here. They may be now beautiful and comely, but they are "vile" and degraded, compared with what they will soon be. They are subject to infirmity and to numerous pains and sicknesses. Soon the most beautiful body may become loathsome to our best friends. Soon, too offensive to be looked upon, it will be hidden in the grave. Why then should we seek to pamper and adorn these mortal frames? Why live only to decorate them? Why should we idolize a mass of moulded and animated clay? Yet, (c) let us learn to honor the body in a true sense. It is soon to be changed. It will be made like the glorified body of Christ. Yes, this frail, diseased, corruptible, and humbled body; this body, that is soon to be laid in the grave, and to return to the dust, is soon to put on a new form, and to be clothed with immortality. It will be what the body of Christ now is - glorious and immortal. What a change! Christian, go and look on the creeping caterpillar, and see it changed to the happy and gilded butterfly - yesterday, a crawling and offensive insect; today, with gaudy colors an inhabitant of the air, and a dweller amidst flowers; and see an image of what thy body shall be, and of the mighty transformation which thou wilt soon undergo. See the change from the cold death of winter to the fragrance and life of spring, and behold an image of the change which thou thyself wilt ere long experience and a proof that some such change awaits thee. "Shall spring the faded world Rev_ive? Shall waning moons their light renew? Again shall setting suns ascend. And chase the darkness from our view? Shall life Rev_isit dying worms. And spread the joyful insect's wing? And, oh, shall man awake no more, To see thy face, thy name to sing? Faith sees the bright, eternal doors. Unfold to make her children way; They shall be cloth'd with endless life, And shine in everlasting day." Dwight. 11. Let us look for the coming of the Lord; Phi 3:21. All that we hope for depends on his reappearing. Our day of triumph and of the fulness of our joy is to be when he shall return. Then we shall be raised from the grave; then our vile bodies shall be changed; then we shall be acknowledged as his friends; then we shall go to be foRev_er with him. The earth is not our home; nor is the grave to he our everlasting bed of rest. Our home is heaven - and the Saviour will come, that he may raise us up to that blessed abode. And who knows when he may appear? He himself commanded us to be ready, for he said he would come at an hour when we think not. We should so desire his coming, that the hours of his delay would seem to be heavy and long and should so live that we can breathe forth with sincerity, at all times, the fervent prayer of the beloved disciple, "Come, Lord Jesus, come quickly;" Rev 22:20. "My faith shall triumph o'er the grave, And trample on the tombs; My Jesus, my Redeemer, lives, My God, my Saviour, comes; Ere long I know he shall appear, In power and glory great; And death, the last of all his foes, Lie vanquish'd at his feet. Then, though the worms my flesh devour. And make my form their prey, I know I shall arise with power, On the last judgment day; When God shall stand upon the earth, Him then mine eyes shall see; My flesh shall feel a sacred birth, And ever with him be. Then his own hand shall wipe the tears. From every weeping eye; And pains, and groans, and griefs, and fears, Shall cease eternally. How long, dear Saviour! Oh, how long. Shall this bright hour delay? Fly swift around, ye wheels of time, And bring the welcome day." - Watts. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:21: shall: Co1 15:42-44, Co1 15:48-54that: Mat 17:2; Col 3:4; Jo1 3:2; Rev 1:13-20 the working: Isa 25:8, Isa 26:19; Hos 13:14; Mat 22:29, Mat 28:18; Joh 5:25-29, Joh 11:24-26; Co1 15:25-27, Co1 15:53-56; Eph 1:19, Eph 1:20; Rev 1:8, Rev 1:18, Rev 20:11-15 John Gill3:21 Who shall change our vile body,.... Which is defiled with sin, attended with frailty, and is mortal; and being dead, is sown and laid in the grave in corruption, weakness, and dishonour: in the Greek text it is, "the body of our humility"; sin has subjected the body to weakness, mortality, and death; and death brings it into a very low estate indeed, which is very humbling and mortifying to the pride and vanity man: now this vile body, in the resurrection morn, shall be stripped of all its vileness, baseness, and meanness; and be changed, not as to its substance, nor as to its form and figure, which shall always remain same, as did the substance and form of our Lord's body after his resurrection; but as to its qualities, it shall be changed from corruption to incorruption, 1Cor 15:42, from mortality to immortality, from weakness to power, from dishonour to glory, and be free from all sin: so the Jews say (b), that "the evil imagination, or corruption of nature, goes along with man in the hour of death, but does not return with him when the dead arise:and this change will be made by the Saviour, the Lord Jesus Christ, when he shall descend from heaven; who as he is the pledge, the first fruits, the exemplar, and meritorious cause, so he will be the efficient cause of the resurrection of the saints; who will be raised and changed by him, by his power, and by virtue of union to him: that it might be fashioned like unto his glorious body; or "the body of his glory", as it is now in heaven, and of which his transfiguration on the mount was an emblem and pledge; for glory, power, incorruption, and immortality, the bodies of the saints in the resurrection shall be like to Christ's, though not equal to it, and shall shine like the sun in the kingdom of their Father. The Jews (c) have a notion, that "the holy blessed God will beautify the bodies of the righteous in future time, like the beauty of the first Adam: but their beauty and glory will be greater than that, it will be like the glory of the second Adam, the Lord from heaven, whose image they shall then bear: and whereas this requires almighty power, of which Christ is possessed, it will be done according to the working, the energy of his power and might; or as the Syriac version renders it, "according to his great power"; which was put forth in raising himself from the dead, and whereby he was declared to be the Son of God: and whereby he is able even to subdue all things unto himself; not only sin, Satan, and the world, but death and the grave; and so consequently able to raise the dead bodies of his saints, and to change the qualities of them, and make them like unto his own: and now who would but follow such persons, who are citizens of heaven, have their conversation there, look for Christ the Saviour from thence, Phil 3:20, who when he comes will raise the dead in Christ first, put such a glory on their bodies as is on his own, Th1 4:16, and take them to himself, that where he is they may be also? see , Heb 6:12. (b) Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 12. c. 2. (c) Midrash Hanneelam in Zohar in Gen. fol. 69. 1. John Wesley3:21 Who will transform our vile body - Into the most perfect state, and the most beauteous form. It will then be purer than the unspotted firmament, brighter than the lustre of the stars and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body - Like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne.Robert Jamieson, A. R. Fausset and David Brown3:21 Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Cor 4:10; Eph 2:19; Ti2 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.even--not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (Mt 17:1, &c.). Not a change of identity, but of fashion or form (Ps 17:15; 1Cor 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Phil 3:20; Rom 8:11). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1Cor 15:42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Mic 2:13). |
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