As to the rest, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not wearisome, but to you it is necessary.

“Whence we understand that the coming cessation of the former circumcision l then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: "And it shall be exalted," he says, "above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob," -not of Esau, the former son, but of Jacob, the second; that is, of our "people," whose "mount" is Christ, "prµcised without concisors' hands, filling every land," shown in the book of Daniel.”

“Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul; they were in despondency because they thought that it was already over with him, because of the preaching, because of Epaphroditus. It is in giving them assurance on all these points that he introduces the words, "Finally, my brethren, rejoice." "You no longer have," he says, "cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!" Now he calls the Galatians indeed "children" (Gal. iv. 19), but these "brethren." For when he aims either to correct anything or to show his fondness, he calls them "children"; but when he addresses them with greater honor, "brethren" is the title. "Finally, my brethren," he says, "rejoice in the Lord." He said rightly "in the Lord," not "after the world." for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. "To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs." Dost thou mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side.”

“He set forth examples which they ought to follow; here he shows whose examples they ought to avoid. And concerning this he does three things: first, he sets forth beforehand whom they ought to avoid; second, an example of avoidance through the conduct of the saints, where it says "For we," etc.; third, he leads them to avoid those whom they considered worthy of imitation, where it says "Imitators," etc. Again, the first part is divided into three parts: first he sets forth beforehand the purpose of this teaching; second, the necessity of writing, where it says "the same things to you," etc.; third, the reason for the necessity, where it says "See," etc. The intention of the admonition is to remove the faithful Gentiles from legal observances, to which certain persons were leading them. And therefore he says "O brothers"—namely, through faith—"for the rest," that is, after I have admonished you, as above, "rejoice in the Lord" only, not in legal observances. Habakkuk 3:18: "But I will rejoice in the Lord, and I will exult in God my Jesus," etc. And this, because "the same things" which I said in your presence, it is not tedious for me to write to you in your absence. For words easily pass away, but written things remain. Ecclesiasticus 38:25: "Write wisdom in the time of leisure," etc. Jude 1:3: "Using all diligence to write to you concerning your common salvation, I had need to write to you," etc. Romans 15:15: "I have written to you, brothers, more boldly in part, as it were bringing you back into memory," etc. And the cause of this necessity is that seducers press in; and therefore it is fitting to write the truth more insistently, whence he says "See," that is, observe, etc. And he says three things about these: namely, the irrational savagery of heart; whence he says "dogs." The Gloss: it is the nature of a dog that it barks immediately out of anger, not from reason, but from habit. So also those men. Isaiah 56:11: "Most shameless dogs, they knew not fullness; these shepherds knew not understanding," etc. The last chapter of the Apocalypse: "Outside are the dogs," etc. Second, the sowing of perverse doctrine, where it says "evil workers," because they do not labor faithfully in the vineyard of the Lord, nor do they cast good seed into the field. Matthew 13:28: "An enemy man has done this," etc. 2 Timothy 2:15: "Take care to show yourself approved to God," etc. Third, of dissension, where it says "concision." And he uses this word as a rebuke against them. For they preach circumcision, which cannot stand together with the grace of Christ. Galatians 5:2: "If you are circumcised, Christ will profit you nothing." Whence, playing on the word, he says "concision," as though they have not circumcision but concision. Then when he says "But we," etc., he shows how they are to be avoided by the saints. And first, how by all; second, how by himself, where it says "wherefore," etc. He says therefore: I say that they are the concision, but we are the true circumcision, who in spirit, etc. Now circumcision is twofold, namely bodily and spiritual. Romans 2:28: "For he is not a Jew who is one openly, nor is that circumcision which is openly in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit, not in the letter," etc. For circumcision of the flesh is that which is of the excess of the flesh, but circumcision of the spirit is that by which the Holy Spirit cuts away the excessive interior concupiscences. And therefore he says "we are," etc., that is, who inwardly circumcises us to God. Romans 2: "For God is my witness, whom I serve in my spirit in the Gospel of his Son," etc. 1 Corinthians 14:15: "I will sing psalms in spirit, I will sing psalms also with the mind; I will pray in spirit, I will pray also with the mind," etc. Now circumcision was given, as is shown in Romans 4:16, so that it might be shown as a sign of Abraham's faith, namely so that his faith might be shown true, which was faith concerning the future seed. Galatians 3:16: "To Abraham were the promises spoken," etc. Circumcision, therefore, is a sign of Abraham's faith concerning Christ. He therefore is circumcised who is inwardly renewed by the Holy Spirit in Christ, who is the truth of circumcision. Colossians 2:11: "You have been circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ," etc. And "not having confidence in the flesh," that is, in carnal circumcision, because, as is said in John 6:63: "It is the spirit that gives life, but the flesh profits nothing." Now "flesh" is taken in us sometimes for carnal concupiscence, sometimes for care of the flesh, and sometimes for carnal observance. And we ought to circumcise both, and not glory in them. Then when he says "although I," etc., he sets forth his own example, and first he sets forth beforehand his own eminence, which he had in the legal state; second he shows how he despised it, where it says "but what things," etc. The first he sets forth first in general; second he explains part by part, where it says "circumcised," etc. Concerning the first he does two things: first he shows the confidence which he could have had in legal observances, saying: we ought not to have confidence in legal observances, "although I have"—that is, I could have if I wished—because "in whatever anyone is bold—I speak in foolishness—I also am bold," etc., as is said in II, 21. And this even more excellently, because "I more." 2 Corinthians 11:23: "As one less wise, I say, I more," etc. And all this he brings forward so that he might more effectively destroy the legal observances. For many despise what they do not know, or do not have, and this is worth nothing; but it counts when someone has something and despises it, and does not glory in it. Thus, if the Apostle had not had a place in the legal state, it could be said that he came to the state of the Gospel for that reason. And therefore he shows through this his eminence in that state. And first as to lineage; second as to manner of life, where it says "according to the law," etc. As to the first, in three ways: as to the sacrament of his lineage, because "circumcised the eighth day." Genesis 17:10: "That it may be a sign of the covenant between me and you," etc. And he says "the eighth day," because this was the difference between proselytes and those who were of the lineage of Abraham: for the former were circumcised not on the eighth day, but already as adults when they were converted, whereas these, according to the law, were circumcised on the eighth day. Genesis 17:12: "An infant of eight days shall be circumcised among you." Thus therefore he was not as a proselyte, but as a true Israelite. Second, as to the lineage itself, and first as to the people, when he says "of the race of Israel." For from Abraham two peoples descended: one through Isaac, and the other through Ishmael. From the first, two: one through Esau, and the other through Jacob. But the two, namely those from Esau and the Ishmaelites, did not obtain the inheritance, but Jacob alone, who is also Israel. Therefore he says "of the race of Israel." 2 Corinthians 11:22: "Are they Israelites? So am I." Likewise as to the tribe, because in the tribe of Israel there were some from the handmaids, namely from Bilhah and Zilpah; some from the free women, namely Leah and Rachel; and among these certain ones were always in the worship of God, namely Levi, Judah, and Benjamin. The others, in the time of Jeroboam, were turned to idols. And therefore the tribe of Benjamin was privileged, because it was in the faith and love of his wife, and the temple was in it. Deuteronomy 33:12: "Benjamin, most beloved of the Lord, shall dwell confidently in him; as it were in a bridal chamber he shall abide all the day, and he shall rest between his shoulders," etc. Genesis 49:27: "Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil." By which Paul was prefigured, who was at one time against the Church. Third, as to name and language, when he says "Hebrew." Some say that "Hebrew" is said from Abraham: and this Augustine says, but afterward he retracts it. But it is said from Heber, concerning whom Genesis 11:14. But that it is not from Abraham is clear, because even Abraham is called a Hebrew. Genesis 14:13: "It was announced to Abraham the Hebrew." The Gloss on Genesis 11 says that in the time of Heber the lip of all peoples was divided, and that language, which was before, remained in the family of Heber, and in the worship of the one God, and among all the Hebrews. He was also born of Hebrew parents, and therefore he says "of the Hebrews." Then he shows his eminence as to manner of life. And first as to sect, when he says "according to the law, a Pharisee." Among the Jews indeed there were three sects, namely of the Pharisees, the Sadducees, and the Essenes. But the Pharisees approached more closely to the truth, because the Sadducees denied the resurrection, nor did they believe there to be angels, nor spirits. But the Pharisees confess both, as is said in Acts 23:8. And therefore in this the sect of the Pharisees is more commendable. But how he was a Pharisee is stated in Acts 26:5: "Since according to the most certain sect of our religion I lived a Pharisee." Second, as to the zeal which the Jews had, although not according to knowledge, in persecuting Christians, therefore he says "persecuting the Church of God." Galatians 1:23: "He who once persecuted us now preaches the faith which he once assailed." And Acts 26:9: "And I indeed had thought that I ought to do many things contrary to the name of Jesus of Nazareth, which also I did at Jerusalem, and many of the saints I shut up in prisons," etc. 1 Corinthians 15:9: "I am not worthy to be called an apostle, because I persecuted the Church of God." Third, as to the innocence of his manner of life. Therefore he says "according to righteousness," etc. This righteousness consists in exterior things, but the righteousness of faith is of the heart. Acts 15:9: "Purifying their hearts by faith." For, as to exterior righteousness, the Apostle lived innocently. And therefore he says "without complaint," etc. But he does not say "without sin," because complaint is the sin of scandal to one's neighbors in those things which are exterior. Luke 1:6: "Walking in all the commandments and justifications of the Lord without complaint," etc. And therefore it is not contrary to what is said in Ephesians 2:3: "Among whom we also walked," because he did not then have the true righteousness of faith, which makes a man pure, but only that of the law. Then when he says "but what things to me," etc., he shows the contempt of his eminence in legal observances. And first he shows for what reason he despised legal observances in general; second, in particular, where it says "nevertheless," etc. He says therefore: "these things which were," etc., that is, which I reckoned great, namely that I was a Pharisee, etc.—"these I have judged, because of Christ, to be losses to me," that is, I reckon that they are to my detriment. For the legal observances, which in the time of the law were efficacious, through Christ have been made harmful. And therefore he says "losses." And the end of this is Christ. And therefore he says "because of Christ." And he explains, because first, for the sake of knowing Christ; second, for the sake of gaining Christ. As to the first he says, "nevertheless I count all things to be loss"; this is true, if one relied on them. And what I once did, I reckon a loss to me, and this on account of the desire for the right knowledge of Christ my Lord. 1 Corinthians 2:2: "I judged not myself to know anything, except Jesus Christ, and him crucified." And this on account of the surpassing knowledge, etc. For this surpasses all other knowledge. For nothing better can be known than the word of God, in whom are all the treasures of wisdom and knowledge hidden, Colossians 2:3. As to the second he says, "for whom all things," etc. And first he shows that he despised legal observances for the sake of gaining Christ; second he shows that he might gain Christ, where it says "not having," etc. He says therefore, "I have counted all things loss," regarding himself toward them as toward a loss and worthless things, and this "that I may gain Christ," that is, that I may obtain him, and be joined to him through charity.”

“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 (Phi 3:1), 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 8:10. 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, Phi 3:2. The prophet calls the false prophets dumb dogs (Isa 56:10), 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, etc. 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, Joh 4:24. 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, Co2 3:8. 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.”

“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".”

“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.”