Chapter V: AUTOGRAPH CONCLUSION.--1. The Judaisers' motive (ch. vi. 12, 13) (23)

- Page 139, same lesson, "Faith" note, point I, apply RC to "the
Word," "the Gospel," "the Word," "own Divinity," and "the Gospel."
Point II, apply RC to "the Word" and "the Gospel." Point III 1,
add comma to "So the"; apply RC to "the Word," "Divine likeness,"
"the Gospel," and "the Word." Point III, apply RC to "Divine
influence." Point III 1, add comma to "So the"; apply RC to
"Divine image," "the Word," "Divine likeness," "the Gospel," and
"the Word." Point III 2, add comma to "So the."

- Page 140, lesson "Prayer," point II, apply RC to "the Word";
remove comma from "suffice, unless." Point III, apply RC to
"Divine inheritance" and "Divine blessings."

- Page 141, same lesson, "Clearer" note, point I 1, apply RC to "the
Gospel." Point I 2, apply RC to "the Gospel" (twice) and "Divine
qualities"; remove comma from "sanctuary, but." Point II, apply RC
to "the Gospel." Point III, apply RC to "the Gospel." Point IV,
remove comma from "knowledge, but." Point V, apply RC to "Divine
calling" and "Divine preparation."

- Page 142, same lesson, "Apprehension" note, point II, add "1 John
iv. 10" reference. Point III, apply RC to "Divine nature"; add
comma to "Thus these." "Spiritual enlightenment" note, apply RC to
"Divine mysteries."

- Page 143, lesson "Church Complete," point I, apply RC to "Divine
power," "a Divine," and "Divine Spirit." Point II, apply RC to
"Divine power"; change "instals" to "installs"; add "Heb. i. 6"
and "Ps. xxiv. 7-10" references.

- Page 144, same lesson, point III, see in-line note about
"quicksilver." Apply RC to "Divine fulness"; add comma to "Thus
God"; apply RC to "Divine fulness." Application ("Lessons"), point
I, apply RC to "Divine creation." "Dignity and Dominion" note,
point II, remove comma from "respect, and."

- Page 145, same lesson, "Future life" note, end of point II, add
double quotes around what those already in heaven are said to say
to us.

- Page 146, same lesson, "Headship" note, point I 6, apply RC to
"Divine attributes." Point II 1, apply RC to "Mediator." Point
II 3, apply RC to "Divine government."

- Page 147, notes on chapter ii., verse 5, apply RC to "the Gospel."
Verse 6, change "i. 3" to "ch. i. 3." Verse 10, apply RC to
"Divine thought." Verse 13, tag "Lo-ammi" as Hebrew and set it in
Italic type.

- The break between pages 147 and 148 is in the word "consequently":
con|sequently.

- Page 148, notes on verse 17, change "lvii. 19" to "Isa. lvii. 19"
for concreteness. Verse 21, change "iv. 16" to "ch. iv. 16."
Lesson "Children of Wrath," point I, remove comma from "life,
and"; apply RC to "Divine wrath."

- Page 149, same lesson, point III, remove comma from "appetite,
but." Point IV, apply RC to "the Gospel."

- Page 150, same lesson, "State of Sin" note, point II, apply RC to
"Divine power." "State of Men" note, point I 2, apply RC to "the
Word" (twice); remove comma from "song, and."

- Page 151, same lesson, "State of Nature" note, point I, apply RC
to "thing Divine."

- Page 152, same lesson, same note, point II, apply RC to "the
Spirit." Point III, apply RC to "the Spirit." "Worst" note, point
I 1, add comma to "created and." Point II, see in-line note on
baptism.

- Page 153, lesson "Salvation," point I, apply RC to "Divine
beneficence," "Divine nature," "Divine favour" and "Divine
goodness." Point II, apply RC to "Divine power"; remove comma from
"precede, and."

- Page 154, same lesson, point III, apply RC to "Divine grace"
(twice) and "the Word." Point IV, apply RC to "the Gospel" (twice)
and "Divine act." Point V, apply RC to "Divine grace"; change
"ever new" to "ever-new"; apply RC to "Divine grace." "Great
Change" note, point I, apply RC to "the Gospel."

- Page 155, same lesson, same note, point I 1 (4), remove comma from
"Christ, and." Point II, apply RC to "the Gospel." Point III,
apply RC to "the Gospel dispensation." "State" note, point 3, add
comma to "Therefore God."

- Page 157, same lesson, "Salvation by Faith" note, point I 5, apply
RC to "whole Gospel." "Our Salvation" note, point III 3, apply RC
to "the Gospel." "True Justifying Faith" note, remove comma from
"creature, and"; apply RC to "Divine work."

- Page 158, lesson "Christian Life," point I, apply RC to "Divine
handiwork" and "Divine power"; remove comma from "nature, and";
apply RC to "Divine handiwork," "Divine character," and "Divine
worker." Point III, apply RC to "Divinely provided." Application
("Lessons"), point 2, apply RC to "Divine origin." Point 3, apply
RC to "Divine mind."

- Page 160, lesson "Forlorn State," application ("Lessons"), point
3, apply RC to "Divine mercy." "Condition" note, point II, apply
RC to "the Gospel."

- The break between pages 160 and 161 is in a unit that style
indicates should be kept together "Christ.--|To." The whole unit
was moved to the earlier page.

- Page 161, same lesson, same note, point V, apply RC to "the
Gospel." "Helpless" note, point 3, add comma to "sought and."

- Page 162, same lesson, same note, point 3 (5), remove comma from
"other, and"; add sentence-ending period after "powerless"; add
comma to "Thus faith."

- Page 164, lesson "Peacemaker," point I, remove comma from
"complied, and."

- Page 165, same lesson, poem between points IV and V, change
"there" to "then" and "losers" to "loser" after referring to
collection of Shakespeare. Point V, change "#eads us" to "leads
us." "Nearness" note, point I, remove comma from "God, and." Point
II, apply RC to "the Gospel." Point VI, apply RC to "His Word."

- Page 166, same lesson, "Power" note, point 1, apply RC to "His
Word."

- Page 167, same lesson, same note, point 2, remove comma from
"grace, and"; add "Ezek. xxxiii. 11" and "Isa. xlv. 22"
references. Point 3, add comma to "is that."

- Page 168, same lesson, "Privilege" note, point I 3, apply RC to
"His Own Son." Point II, remove comma from "mercy-seat, and."

- Page 169, same lesson, "Access to God" note, point I, apply RC to
"Divine Creator," "into Divinity," "God is Divine," "by Word,"
"the Divinity" (twice) and "the Divine"; add comma to "souls
others"; apply RC to "a Divine end." Point II, apply RC to "the
Divinity" and "the Gospels"; add comma to "firm bright" and
"confident golden"; apply RC to "and Divine" and "the Gospel."

- Page 170, same lesson, same note, apply RC to "Divine side," "the
Divinity," "was Divine," and "is Divine." Point III, add comma to
"so when"; apply RC to "Divine End" and "Divine Power."

- Page 171, same lesson, top of page, apply RC to "is Divine."
"Christian Law" note, point II, apply RC to "Divine Justice."
Lesson "Church the Temple," point I, apply RC to "the Gospel" and
"Divine kingdom"; remove commas from "privileges, and" and "ages,
and."

- Page 172, same lesson, point II, remove commas from "Church, and"
and "broad, and." Point III, apply RC to "Divine purpose."

- Page 173, same lesson, "Spiritual Building" note, point V, apply
RC to "His Word" (twice). "Christian Prayer" note, point I 1,
apply RC to "Divine light." Point II 2, add comma to "still and."

- Page 174, same lesson, "Communion" note, point I, apply RC to
"Divine Presence." Point III, apply RC to "Divinely true." Point
IV, apply RC to "Diviner love."

- The break between pages 174 and 175 is in a unit that style
indicates should not be broken: "saints.--|1. They." The whole
unit was moved to the earlier page.

- Page 175, same lesson, "Characteristics" note, point III 4, remove
comma from "privileges, and."

- Page 176, notes for chapter iii., verse 2, change "iv. 21" to "ch.
iv. 21"; apply RC to "Divine Taskmaster." Verse 9, change "iii. 1"
to "Gal. iii. 1" for concreteness. Verse 12, change "ii. 13" to
"ch. ii. 13."

- Page 177, notes for chapter iii., verse 15, change "ii. 19" to
"ch. ii. 19." Verse 17, apply RC to "things Divine." Verse 20,
change "i. 19-23" to "ch. i. 19-23." Lesson "Enlarged Gospel,"
point I, apply RC to "the Gospel," "Divine revelation," "Divine
favour," and "Divine mind."

- Page 178, same lesson, point II, apply RC to "the Gospel"
(thrice). Point III, apply RC to "the Gospel," "enlarged Gospel,"
and "the Gospel." Point IV, apply RC to "Divine grace," "the
Gospel," "Divinely prepared," "the Gospel," and "Divine Spirit."

- Page 179, same lesson, top of page, apply RC to "the Gospel" and
"ever-enlarging Gospel." Application ("Lessons"), point 1, apply
RC to "the Gospel." "Calling" note, point I, apply RC to "Divine
Goodness." Point II, apply RC to "the Gospel" (four times). Point
IV, apply RC to "the Gospel."

- Page 180, "Knowledge" note, between lists, apply RC to "the
Gospel." Lesson "Exalted," point I, apply RC to "the Gospel"
(twice).

- Page 181, same lesson, point II, apply RC to "the Gospel" (twice),
and "Divine dealings." Point II 2, apply RC to "Divine mystery,"
"Divine purpose" (twice), and "the Gospel." Point II 3, apply RC
to "Divine idea" and "the Gospel" (thrice). Point III, apply RC to
"Divine grace." Point III 1, apply RC to "Divine grace," "Divine
power," "the Gospel" (twice) and "Divine power" (twice). Point
III 2, apply RC to "Divine grace."

- Page 182, same lesson, application ("Lessons"), point 1, apply RC
to "the Gospel." "Apostle's View" note, point II, apply RC to "the
Gospel." Point III, apply RC to "the Gospel" (twice).

- Page 183, same lesson, "Christian Humility" note, point I, change
"self-righteous ness" to "self-righteousness."

- Page 184, same lesson, same note, top of page, change period after
"management" to a question mark.

- Page 185, same lesson, "Unsearchable Riches" note, apply RC to
"Christ's Divinity." "Fellowship" note, point I, apply RC to "His
Gospel." Point II, apply RC to "the Gospel."

- Page 186, lesson "Manifold Wisdom," point I, apply RC to "the
Gospel," "Divinely freighted," and "the Divine." Point II, apply
RC to "the Gospel" (twice).

- The break between pages 186 and 187 is in the word "knowledge":
know|ledge.

- Page 187, same lesson, point III, top of page, apply RC to "Divine
treatment" and "the Gospel." Application ("Lessons"), point 2,
apply RC to "Divine wisdom." "Manifold Wisdom" note, point I 2,
apply RC to "Divine will." Point II, apply RC to "Gospel
redemption."

- The break between pages 187 and 188 is in the word "expression":
expres|sion.

- Page 188, same lesson, same note, point II, apply RC to "the
Gospel." Point V, apply RC to "the Gospel" and "Divine grace."
Change "He who preached" to "he," referring to Paul. "Access"
note, point II, add sentence-ending period.

- Page 189, same lesson, "Courage" note, point 1, apply RC to "the
Gospel." Lesson "Sublime," point I 1, see in-line note regarding
Christ's abiding presence.

- Page 190, same lesson, point I 1, top of page, apply RC to "Divine
power." Point II, change "thirsty manna drink" to "thirsty man a
drink." Point III, apply RC to "Divine fulness" and "Divine grace."

- Page 192, "Church a Family" note, point II 1, apply RC to "common
Father."

- Page 193, "Family" note, point I, apply RC to "Divine message."
Point II, apply RC to "Divinest wisdom."

- Page 195, "Paul's Prayer" note, point V, apply RC to "Divine
influence." "Love of Christ" note, point I 1, change "as He says"
to "as Paul says." Point I 5, apply RC to "Divine nature" and "is
Divine."

- Page 196, "Transcendent" note, point I 1, apply RC to "is Divine."
Point II, apply RC to "Divine infinitude." Point III 3, apply RC
to "supreme Divinity."

- The break between pages 196 and 197 is in the word "increase":
in|crease.

- Page 198, notes on chapter iv., verse 7, apply RC to "His
endowment." Verse 13, apply RC to "Divine Archetype."

- Page 199, verse 17, change "ii. 2, 3" to "ch. ii. 2, 3." Verse 19,
change right single quote after "covetousness" to right double
quote and "sin's" to "sins." Verse 30, change "i. 13" to "ch.
i. 13." Verse 31, change "_I.e._" to "_i.e._"

- Page 200, verse 32, apply RC to "Divine forgiveness." Lesson
"Dignity," point I, apply RC to "Divine nature."

- Page 203, lesson "Sevenfold Unity," point I, add em-dash before
poem. Point II, apply RC to "Divine commands" and "one Gospel";
change "initiatory right" to "initiatory rite."

- Page 204, same lesson, point III, apply RC to "Divine Mind."
"Unity" note, point III, apply RC to "same Word." Point V, apply
RC to "same Gospel" and "the Word."

- Page 205, "Oneness" note, point 2, apply RC to "the Gospel." "One
Body" note, point I, apply RC to "the Word."

- Page 206, same note, point II 1, apply RC to "Divine essence."

- Page 208, lesson "Gifts of Christ," point I, after poem, apply RC
to "the Gospel." Point II, apply RC to "Divine Conqueror."

- Page 209, same lesson, point IV, apply RC to "Divine Architect."
"Mark" note, first paragraph, apply RC to "four Gospels," "Mark's
Gospel," "first Gospel."

- Page 210, same note, point II, apply RC to "his Gospel." Point
III, apply RC to "Divine Mind."

- Page 211, same note, apply RC to "his Gospel"; change "three
gospels" to "four Gospels"; apply RC to "that Life" and "the
Gospel."

- The break between pages 211 and 212 is in the word "summoned":
sum|moned.

- Page 212, "Humiliation and Exaltation" note, point I 2, apply RC
to "Divine temple." Point II 4, apply RC to "Divine conduct."
Point III, apply RC to "Divine perfections."

- Page 213, "Ascension" note, point I, apply RC to "His Word," "the
Gospel," and "a Gospel."

- Page 214, "Work" note, point I, apply RC to "the Gospel." Point
II, apply RC to "the Gospel."

- Page 215, same note, same point, apply RC to "His Gospel." Point
III, apply RC to "the Gospel" (twice). Lesson "Manhood," point
I 1, apply RC to "a Person." Point I 2, change "in Him" to "him,"
referring to a human.

- Page 216, same lesson, point III, change "ant" to "bee" because
ant nests are not particularly geometrical; capitalise "Rubicon";
apply RC to "the Gospel" and "Divine truth."

- Page 217, "Growth" note, point II, apply RC to "Divine revelation."

- Page 218, "Manhood" note, point I 3, apply RC to "Divinely
appointed." "Maturity" note, point I 4, apply RC to "the Gospel";
change "repre senting" to "representing."

- The break between pages 218 and 219 is in the word "knowledge":
know|ledge.

- Page 219, same note, point II 2, apply RC to "the Gospel" (twice).
"Deceivers" note, point I 3, apply RC to "the Gospel."

- Page 221, "Growth" note, point II, add right double quote at end
of sentence. Point II 2, apply RC to "real Divine." Point III, add
"Mark x. 17-22; Luke xviii. 17-23" references.

- Page 223, lesson "Thorough," point II, apply RC to "the Gospel."
Point III, apply RC to "the Gospel."

- Page 224, same lesson, point IV, apply RC to "Divinely created"
and "Divine character." Change reference for "Gentile Life" note
from "17, 19" to "17-19." Point II, apply RC to "Divine truths."
Point V, apply RC to "the Gospel."

- Page 225, same note, application ("Reflections"), apply RC to "the
Gospel." "Life" note, point II, apply RC to "the Gospel."

- Page 226, "Putting Off" note, point I, apply RC to "Divine things."

- Page 227, same note, point IV, apply RC to "Divine nature" and
"the Deity." Point V, apply RC to "the Gospel," "Divine grace,"
and "the Word."

- Page 228, "Christian Spirit" note, point I 3, apply RC to "the
Gospel"; change "alternation" to "alteration." Point II 3, apply
RC to "the Word." Point II 4, apply RC to "to Him."

- Page 230, lesson "Christian Principles," point VII, apply RC to
"Divine grace."

- Page 231, "Truth" note, point I 1, remove Italic formatting from
first sentence for consistency with other subpoints.

- Page 232, "Falsehood" note, point IV, apply RC to "the Gospel."

- The break between pages 232 and 233 is in the word "uncertainty":
uncer|tainty.

- Page 233, "Sinful Anger" note, point III, apply RC to "the Word."
"Anger and Meekness" note, point I 4, at the end of the page,
there is blank space after the word "rights" which the Transcriber
filled with "he is" before "obliged" on the next page, giving
". . . whose rights [he is] obliged . . . ."

- The break between pages 234 and 235 is in the word "bespeaks":
be|speaks.

- Page 236, "Exaltation" note, point III, apply RC to "the Word."
"Benefit Conferred" note, point I, apply RC to "the Divine."

- Page 237, same note, point III, apply RC to "the Divine." "Office"
note, point II, apply RC to "the Word." "Grieving" note, point II,
apply RC to "the Divine."

- Page 238, "Grieve not" note, put double quotes around the
rhetorical question; apply RC to "Divine grace." "Vices" note,
point IV, change "Never believe, much less propagate an ill
report, of" to "Never believe, much less propagate, an ill report
of."

- Page 239, "Errors" note, point II, apply RC to "the Author."

- Page 240, same note, point V, apply RC to "the Gospel." "Christian
Forgiveness," point II, apply RC to "Diviner life." Point V, apply
RC to "own Gospel" and "our Gospel."

- Page 241, notes on chapter v., verse 7, change "iii. 6" to "ch.
iii. 6." Verse 9, add "Rev. xxii. 1" reference. Verse 19, add
"James v. 13" reference; change the right double quote after
"hymn" to a right single quote.

- Page 242, verse 23, add add "John xviii. 8", Luke xxii. 27, and
"ver. 25" references. Lesson "Life," point I, apply RC to "Divine
life" and "the Gospel." Change "In Paris a little girl seven years
old was observed" to "In Paris, a little girl, seven years old,
was observed."

- Page 243, same lesson, point II, apply RC to "Divinely regarded"
and "Divine Fatherhood."

- Page 244, "Doctrine" note, point I, apply RC to "the Divine."

- Page 245, "Sacrifice" note, point I 3, apply RC to "the Divine."
Point I 4, apply RC to "the Divine."

- Page 247, "Likeness" note, point II, apply RC to "the Divine."
Point IV, apply RC to "a Divine." "Sacrifice" note, point I 1,
apply RC to "a Divine" (twice) and "in Himself." Point I 2, add
double quotes around "I will do as I please."

- Page 248, same note, same point, apply RC to "a Divine" (twice).
Point II, apply RC to "a Divine" (twice). Point III 1, apply RC to
"Divinity." Point III 3, apply RC to "the Gospel." Lesson
"Children," point I 2, apply RC to "the Divine."

- Page 249, same lesson, point II, apply RC to "Divinely
illuminated." Point II 2, apply RC to "Divine light." Point II 3,
add "Matt. v. 16" reference.

- Page 250, same lesson, point III 3, apply RC to "the Gospel."
Application ("Lessons"), point 3, apply RC to "Divinely regarded."
"Sobriety" note, point I 1, apply RC to "the Gospel." Point I 3,
apply RC to "the Gospel."

- Page 252, "Rule" note, apply RC to "the Word."

- Page 253, "Slumbering" note, point I 6, apply RC to "God's Word."
Point I 7, apply RC to "the Gospel." "Light of God" note, point
II, capitalise "the Negro."

- Page 254, "Call" note, point I, apply RC to "the Gospel."

- Page 255, same note, point II, apply RC to "the Gospel." Point
III, apply RC to "the Gospel." "Summons" note, point I, apply RC
to "Divine assistance"; add an em-dash to the end of the paragraph
without punctuation. Point II, apply RC to "Divine mandate."

- The break between pages 255 and 256 is in a unit that style
indicates should not be broken: "inactivity.--|You." The whole
unit was moved to the earlier page.

- Page 256, "Gospel Call" note, point II 4 (4), apply RC to "the
Gospel."

- Page 257, lesson "Christian Wisdom," point II 1, apply RC to
"Divine goodness." Point II 2, apply RC to "the Divine" (thrice).
Point IV, apply RC to "the Divine."

- Page 258, same lesson, application ("Lessons"), point 3, add
"Prov. iv. 7" reference. "Walking" note, point I 4, apply RC to
"the Gospel." "Wise Conduct" note, each of points 3 and 4, apply
RC to "God's Word."

- Page 259, "Redeeming" note, point I, apply RC to "God's Word."

- Page 260, "Redemption" note, point II, apply RC to "Divine
knowledge."

- Page 261, "Being Filled" note, point 4 (4), apply RC to "the
Gospel."

- Page 262, lesson "Spiritual Enjoyment," point I, apply RC to "the
Gospel." Point II, apply RC to "God's Word."

- Page 263, "Singing" note, point I, apply RC to "Divine worship."
Point II, apply RC to "the Gospel." Application ("Lessons"), each
of points 1 and 3, apply RC to "Divine worship."

- Page 266, "Duties" lesson, point II 3, add a colon after "married
life."

- Page 267, "Christ" note, point III, add "Gen. ii. 21-24" reference.

- Page 268, "Christ's Love" note, point III 3, apply RC to "the
Word." "Future Glory" note, point II 4, apply RC to "the Word."
Point III, apply RC to "Divinity" (twice). "Divine Ideal" note,
point I 1, apply RC to "the Divine." Point III, apply RC to
"Divine renewal."

- Page 270, notes on chapter vi., verse 10, change "i. 19" to "ch.
i. 19." Verse 13, change "v. 16" to "ch. v. 16."

- Page 271, notes on verse 24, change "i. 2" to "ch. i. 2." Lesson
"Duties," each of points I 1 and I 3, apply RC to "the Divine."

- Page 272, same lesson, application ("Lessons"), point 3, apply RC
to "Divinely rewarded."

- Page 273, "Mutual Duties" note, point I 6, apply RC to "Divine
promise."

- Page 275, lesson "Duties," point II 1, change "it introduced
principles which, wherever, adopted utterly" to "it introduced
principles which, wherever adopted, utterly." Application
("Lessons"), each of points 1 and 2, apply RC to "Divine law."

- Page 276, lesson "Christian Warfare," point I, apply RC to "Divine
help."

- Page 277, same lesson, point III, apply RC to "Divine panoply."

- Page 278, same lesson, application ("Lessons") point 3, apply RC
to "Divinely provided." "Call" note, point II 2, apply RC to "the
Gospel" (twice). "Warfare" note, point I 3, change "Deut.
viii. 12" to "Deut. viii. 11-14."

- Page 279, same note, point II 1, apply RC to "the Gospel." Point
II 2, apply RC to "everlasting Gospel." Point III, apply RC to
"the Gospel."

- Page 281, "Evil Angels" note, see inline note about human
depravity. "Christian Warrior" lesson, point I 1, apply RC to "the
Gospel."

- Page 282, same lesson, point I 3, apply RC to "the Gospel" (four
times).

- Page 283, same lesson, point I 5, apply RC to "the Gospel"
(twice). Point II, apply RC to "the Word" (twice).

- Page 284, "Christian's Armour" note, apply RC to "that Gospel";
change "even more tnan" to "even more than"; apply RC to "that
Word." "Whole Armour" note, point I, apply RC to "the Gospel."

- Page 285, same note, point VI apply RC to "the Divine Word."

- Page 286, "Duty" note, point III 2, apply RC to "Divine grace."
"Girdle of Truth" note, point III, apply RC to "their Divinity."

- Page 287, "Gospel of Peace" note, each of points II, II 1, II 2,
and II 3, apply RC to "the Gospel."

- Page 288, lesson "Programme of Prayer," point II, apply RC to
"Divine Spirit."

- Page 289, same lesson, point V 1, apply RC to "the Gospel"
(thrice). Point V 2, apply RC to "the Gospel" (thrice).
Application ("Lessons"), point 2, apply RC to "Divine power."

- Page 290, "Praying" note, point I, apply RC to "Divine favours."
Point III, apply RC to "Divine will." Point V, apply RC to "the
Gospel" (twice).

- Page 291, "Duty of Prayer" note, point V, add "Rev. v. 8, 9"
reference. "Gospel a Mystery" note, point I, apply RC to "Divine
revelation." Point II, apply RC to "Divine essence" and "the
Gospel." Point III, apply RC to "the Gospel" (twice); add a colon
after "rolled up." Point IV, see inline note defining "faggot";
apply RC to "the Gospel."

- Page 292, "Boldness" note, in each of points II and II 1, apply RC
to "the Gospel."

- Page 293, lesson "Trusted Messenger," point II, apply RC to "the
Gospel." Point III, apply RC to "the Gospel" (twice) and "Gospel
comfort."

- Page 294, "Apostolical Care" note, point IV, apply RC to "the
Gospel." Lesson "Benediction," point I, apply RC to "the Divine,"
"are Divine," "the Divine," and "Divinity."

- Page 295, same lesson, point III, apply RC to "Divine grace," "His
Word," and "the Gospel." "Elements" note, point I, apply RC to
"the Gospel."

- Page 296, "Truest Test" note, introduction, apply RC to
"Master-spirit" and "Spirit." Point II 3, apply RC to "God's
Word." "Loving Christ" note, point I 1, apply RC to "Divine
person." Point IV, apply RC to "the Gospel." Point IV 2, apply RC
to "the Divine Spirit."

- Page 297, "Apostolic Benediction" note, point I 2 (1), apply RC to
"God's Word." Point II, apply RC to "Divine grace."

+THE+

+EPISTLE TO THE PHILIPPIANS.+

+INTRODUCTION.+

+Philippi and the Philippians.+--It was a moment fraught with very far reaching issues when at Alexandria Troas St. Paul seemed to see, in a night-vision, a man standing on the beach over the head of the Ægean Sea eagerly calling for help, as a herald might summon a general to the relief of a hard-pressed garrison.

There may be cold psychological explanations of the vision which leave little scope for any Divine call to evangelise them of Macedonia; but the event proved the indication of the will of God in the visionary call. In the prompt and undoubting obedience of St. Paul and his co-workers our own continent first received the glad tidings of great joy. Gliding out of the harbour of Troas, their little vessel ran before the wind as far as the island of Samothracia, and next day, rounding the island of Thasos, dropped anchor at Neapolis, the port of Philippi. But Philippi itself is still three leagues distant, on the other side of a mountain range, over which the great highway between the two continents passes. Following this great road--the Via Egnatia--the colony founded by Cæsar Augustus, and named Colonia Augusta Julia Philippensis, was the first city reached. The place had been recognised by Philip of Macedon as a gateway to be watched and strongly guarded, and when St. Paul visited it he found it bearing all the marks of a strong military centre--a sort of ganglion in the great system of which Rome was the brain. To remember this is to receive light on certain expressions in the epistle; for even though "not many mighty are called," they may serve to illustrate a service whose weapons are "not carnal but spiritual."

If we follow the R.V. in Acts xvi. 13--we suppose there was a place of prayer--the inference is that the Jews were not numerous in Philippi, and that it was only by a knowledge of the ancestral custom which led them to place their oratory by the water-side that St. Paul discovered the obscure company. Even when discovered there is no evidence of that virulent Judaism which so greatly embittered the apostle's life and frustrated his missionary endeavours; and it may be that its absence explains the cordial relations between the Philippians and St. Paul.

Bishop Lightfoot notes the heterogeneous character of the first converts at Philippi. As to race, an Asiatic, a Greek, and a Roman. As to everyday life, the first is engaged in an important and lucrative branch of traffic; the second is employed to trade on the credulity of the ignorant; the third is an under-official of the government. As to religious training, one represents the speculative mystic temper of Oriental devotion; the second a low form of an artistic and imaginative religion; whilst the third represents a type of worship essentially political in tone.

It is noteworthy and prophetic that women should be so closely connected with the introduction of the Gospel to Europe; and this may account for the fact that in Philippi whole families were gathered into the fold of the Church.

Thus humbly began the work of the evangelisation of a new continent, amidst brutal bodily assaults and indignities heaped upon its heralds. Here commenced, some ten years before the date of our epistle, a friendship, unbroken through those years, with Timothy, a youth of exemplary ability and piety.

+Place and time of writing the epistle.+--Though Cæsarea has found favour with some scholars as the _place_ from which the epistle originated, by far the greater number accept Rome. Indeed, we may almost say we are shut up to this by ancient and modern opinions. Even though we may admit that the subscription of the epistle in the A.V., as in general, is not worthy of any special consideration as being authoritative, yet it agrees in this case with the preponderant opinion.

It is the most natural interpretation of the expression in ch. iv. 32, "they of Cæsar's household," which is decisive of Rome. The phrase in ch. i. 13, "throughout the whole prætorian guard" (R.V.), is not absolutely conclusive for Rome, for the word "prætorium" is used of Herod's palace at Cæsarea, and is "the standing appellation for the palaces of the chief governors of _provinces_" (Meyer). Still, as Lightfoot argues, to apply it to Cæsarea in this case does not suit the context.

As to the _time_ of the writing, there is nothing like the same consent of opinion. But the difference of opinion is limited to the confinement of the apostle at Rome (on which see Acts xxviii. 30). The discussion is as to whether it was early or late in that two years' captivity that the letter was written.

For the later date the arguments are: 1. That it must have taken some considerable time before St. Paul's religion could be so widely known as this letter indicates it was. 2. That Luke and Aristarchus are not mentioned here, as in Colossians and Philemon, the inference being that they had left the apostle. 3. That the communications between Rome and Philippi would necessitate a considerable interval after St. Paul's arrival in Rome. 4. That the tone of the apostle agrees better with a prolonged captivity.

Amongst English scholars, Ellicott, Alford, and others favour the later date. On the other side are Lightfoot and Beet.

+Occasion and contents of the epistle.+--Godet remarks that, as Philemon shows us the apostle's way of requesting a favour; Philippians is a specimen of how he returned thanks. The Church which was the "crown and joy" of the apostle had sent into his captivity a token of their loving remembrance by the hand of Epaphroditus. The messenger had been overtaken by alarming illness, and after hearing that his friends in Philippi were anxious about him, he was despatched homewards bearing the apostle's expressions of gratitude--not so much for the money gift as the genuine attachment which prompted it.

No epistle is so truly a letter, of all we have from St. Paul's pen, as this to the Philippians. The arrangement is less formal; we miss the chains of reasoning and quotation from the Old Testament. As Meyer says: "Not one [of his epistles] is so eminently an epistle of the feelings, an outburst of the moment, springing from the deepest inward need of loving fellowship amidst outward abandonment and tribulation; a model, withal, of the union of tender love and at times an almost elegiac impress of courageous resignation in the prospect of death, with high apostolic dignity and unbroken holy joy, hope, and victory over the world."

A brief synopsis of the letter may be shown thus:--

i. 1-11. Greeting of, thanksgiving, and prayer for the
Philippians.

12-26. Personal affairs of the apostle (so ch. ii. 19-30).

i. 27--ii. 1-11. Exhortation to humility after the supreme Example.

ii. 12-18. _Omitted._

iii. 1-21. Warning against the vain work-righteousness of
Judaism.

iv. 1-9. Exhortations to unity, to Christian joy, and
Christian graces.

10-19. Renewed thanksgiving for the generosity shown.

20-23. Doxology and salutations.

+CHAPTER I.+

_CRITICAL AND EXPLANATORY NOTES._

Ver. 1. +Paul and Timothy, the servants of Jesus Christ.+--There is no necessity for Paul to mention his apostolate, inasmuch as the Philippians had never even thought of calling it in question. "Paul an apostle and Timothy a servant" was a distinction too invidious for Paul to make. There is a fine aroma of courtesy in what is not said as well as in what is said here. +Bishops and deacons.+--"It is incredible that St. Paul should recognise only the bishops and deacons (if 'presbyters' were a different order from 'bishops'). It seems therefore to follow of necessity that the 'bishops' were identical with the 'presbyters'" (_Lightfoot_).

Ver. 3. +I thank my God.+--The keynote of the whole epistle. As the apostle's strains of praise had been heard by the prisoners in the Philippian gaol, so now from another captivity the Church hears a song of sweet contentment. "_My_ God." The personal appropriation and the quiet contentment of the apostle both speak in this emphatic phrase.

Ver. 4. +Always in every prayer of mine for you all.+--Notice the comprehensive "always," "every," "all," indicating special attachment to the Philippians. +With joy.+--The sum of the epistle is, "I rejoice. . . . Rejoice ye." "He recalls to our minds the runner who at the supreme moment of Grecian history brought to Athens the news of Marathon. Worn, panting, exhausted with the effort to be the herald of deliverance, he sank in death on the threshold of the first house which he reached with the tidings of victory, and sighed forth his gallant soul in one great sob, almost in the very same words as those used by the apostle, 'Rejoice ye; we rejoice'" (_Farrar,_ after Lightfoot).

Ver. 5. "+Fellowship+ here denotes co-operation in the widest sense, their participation with the apostle, whether in sympathy or in suffering, or in active labour, or in any other way. At the same time, their almsgiving was a signal instance of this co-operation and seems to have been foremost in the apostle's mind" (_Lightfoot_). +He which hath begun a good work in you will perform it.+--"The observation of the ebb and flow of the tide for so many days and months and ages together, as it has been observed by mankind, gives us a full assurance that it will ebb and flow again to-morrow" (_Bishop Butler_). Another sort of assurance comes in here. It is an offence to every worthy thought of God that He should begin and not be able to finish (Isa. xxvi. 12).

Ver. 7. +Meet for me to think this.+--"To form this opinion." That the apostle cherished a warm affection for these Philippians would have been, if alone, a very flimsy foundation for hopes so substantial. Was not Judas cherished in a warmer heart than Paul's? But their sympathy and active co-operation made such an opinion not a pious hope, but a reasonable likelihood. +Defence and confirmation.+--The "defence" (ἀπολγία) is the clearing away of objections--the preparation of the ground; the "confirmation" is the positive settlement on the ground so prepared. "The two together will thus comprise all modes of preaching and extending the truth" (_Lightfoot_). +Partakers of my grace.+--The _grace_ whether of preaching or of suffering for the Gospel. See ver. 29, where "given" requires the addition "as a favour." "You are privileged . . . to suffer."

Ver. 8. +God is my record.+--As in Rom. i. 9. When we feel language too weak to bear our impassioned feeling, it may be well to remember the "Yea, yea" of the Master rather than copy this oath. +In the bowels of Jesus Christ.+--R.V. "in the tender mercies." This is quite an Eastern form of expression. Among the Malays a term of endearment is "my liver"; we choose the heart as the seat of the affections. For the figure, cf. Gal. ii. 20.

Ver. 9. +In knowledge and in all judgment.+--"Perfect knowledge (as in Eph. i. 17, iv. 13) and universal discernment." "The one deals with general principles, the other is concerned with practical applications" (_Lightfoot_).

Ver. 10. +That ye may approve things that are excellent.+--St. Paul would have his dear Philippians to be connoisseurs of whatever is morally and spiritually excellent. +That ye may be sincere.+--Bearing a close scrutiny, in the strongest light, or according to another derivation of the word, perhaps more true if less beautiful, made pure by sifting. +And without offence.+--Might be either "without stumbling," as Acts xxiv. 16, or "not causing offence." Lightfoot prefers the former, Meyer the latter. Beet unites the two.

Ver. 11. +Fruits of righteousness.+--"A harvest of righteousness." +Which are through Jesus Christ.+--A more precise definition of "fruits."

Ver. 12. +The things which happened unto me.+--Precisely the same phrase as in Eph. vi. 21; is translated "my affairs" (so Col. iv. 17). These circumstances were such as naturally would fill the friends of the apostle with concern for him personally. As to the effect on the spread of the Gospel--ever St. Paul's chief solicitude--they had been apprehensive. +Rather unto the furtherance.+--Not to the _hindrance,_ as to your fears seemed likely. It is the same triumphant note which rises, in a later imprisonment, above personal indignity and suffering. "_I_ may be bound, but the message I bear is at liberty" (2 Tim. ii. 9).

Ver. 13. +Bonds in Christ are manifest.+--R.V. "bonds became manifest in Christ." It is not simply as a private prisoner that he is bound; it is a matter of public note that he is bound for Christ's sake. +In all the palace.+--R.V. text, "throughout the whole prætorian guard." R.V. margin, "in the whole prætorium." "The best supported meaning of 'prætorium' is--_the soldiers_ composing the imperial regiments" (_Lightfoot_). "_The barracks_ of the imperial body-guard to whose 'colonel' Paul was given in charge on his arrival in Rome (Acts xxviii. 16)" (_Meyer_). "As the soldiers would relieve guard in constant succession, the prætorians one by one were brought into communication with 'the prisoner of Jesus Christ'" (_Lightfoot_). +In all other places.+--The italicised places of the A.V. text must be dropped; the margin is better. A loose way of saying "to others besides the military."

Ver. 14. +Confident by my bonds.+--The bonds might have been thought to be sufficient to intimidate the brethren; but the policy of stamping out has oftener resulted in spreading the Gospel.

Ver. 15. +Some indeed preach Christ even of envy and strife.+--Not some of the brethren emboldened by the apostle's chain, perhaps, although one sees no reason why the Judaisers would not, with redoubled energy, spread their views when he whom they so violently opposed was for the time being silenced, as they imagined. _"Of envy."_ Lightfoot refers to the saying of the comic poet Philemon with its play on the word, "Thou teachest me many things ungrudgingly because of a grudge" (on account of envy). This glaring inconsistency of preaching a Gospel of goodwill from such a motive as envy, the worst form of ill-will, must be closely observed here.

Vers. 16, 17.--These verses are transposed in R.V.; the order of the A.V. is against decisive testimony (_Meyer_).

Ver. 16. +To add affliction to my bonds.+--"To make my chains gall me," Lightfoot strikingly translates. One can almost imagine St. Paul starting up, and straining at the wrist of the soldier to whom he was chained as he hears of the intrigues of a party whose one object it was to impose an effete ritual on men called to liberty in Christ.

Ver. 17. +For the defence of the gospel.+--Many a man in the apostle's place would have found himself absorbed by the question how best to make a good defence of himself.

Ver. 18. +Whether in pretence, or in truth, Christ is preached.+--St. Paul evidently thinks the imperfect knowledge of Christ preferable to heathen ignorance of Him. The truth is mighty enough to take care of itself, without any hand that shakes with nervous apprehension to steady its ark. St. Paul is beforehand with our method of keeping a subject before the notice of the public. The policy of "never mentioning" was what St. Paul regarded as fatal.

Ver. 19. +This shall turn to my salvation.+--"_Salvation_ in the highest sense. These trials will develop the spiritual life in the apostle, will be a pathway to the glories of heaven" (_Lightfoot_). Meyer prefers to render "will be _salutary_ for me," without any more precise modal definition. +Supply of the Spirit of Jesus Christ.+--"The Spirit of Jesus is both the giver and the gift" (_Lightfoot_).

Ver. 20. +Earnest expectation.+--Same word again in Rom. viii. 19 (not again in New Testament). "It is the waiting expectation that continues on the strain till the goal is attained" (_Meyer_). The intensive in the compound word implies abstraction from other things through intentness on one. +Put to shame.+--As a man might be who felt his cause not worth pleading, or as one overawed by an august presence. +With all boldness,+ _i.e._ of speech. A man overpowered by shame loses the power of speech (see Matt. xxii. 12).

Ver. 21. +For me to live is Christ.+--The word of emphasis is _to me,_ whatever it may be to others. If this be not the finest specimen of a surrendered soul, one may seek long for that which excels it. That life should be intolerable, nay inconceivable, except as the ego merges into Christ's; this is the sanest and most blessed _unio mystica_ (Gal. ii. 20). +And to die is gain.+--It is the purely personal view--"to me"--which the apostle has before him. "The spirit that denies" says, that when all that a man hath has been bartered for life, he will think himself gainer. "More life and fuller" is what St. Paul sees through the sombre corridor. It is not simply the oblivious repose where "the wicked cease from troubling" that he yearns for. Nor is it a philosophical Nirvâna.

"For who to dumb forgetfulness a prey
This pleasing, anxious being e'er resigned?"

Ver. 22. +But if I live in the flesh, this is the fruit of my labour+ (see R.V.).--"The grammar of the passage reflects the conflict of feeling in the apostle's mind. He is tossed to and fro between the desire to labour for Christ in life and the desire to be united with Christ by death. The abrupt and disjointed sentences express this hesitation" (_Lightfoot_).

Ver. 23. +I am in a strait betwixt two.+--I am laid hold of by two forces drawing in opposite directions. "Desire" draws me away from earth; your "necessity" would keep me in it. As in the old mythology everything bowed before Necessity (ἀνάγκη), so here the apostle's desire is held in check by the needs of his converts. +To depart.+--As a ship weighs anchor and glides out with set sails, or as a tent is struck by the Arabs as they noiselessly steal away. +To be with Christ.+--St. Paul regards the soul, whilst in the body, as a "settler" in a land of which he is not a native, an "emigrant" from other shores. But he would rather emigrate from the land of his sojourn and settle with the Lord (2 Cor. v. 6, 8). "We come from God who is our home." "As soon as I shall have taken the poison I shall stay no longer with you, but shall part from hence, and go to enjoy the felicity of the blessed" (_Socrates_ to Crito). +Which is far better.+--R.V. "very far." How far from uncertainty is the eager estimate of the life with Christ! It is one thing to extol the superiority of the life away from the flesh in a Christian hymn, whilst health is robust; it is quite a different matter to covet it with the sword of martyrdom hanging over one's head.

Ver. 25. +I know that I shall abide.+--Not a prophetic inspiration, but a personal conviction (Acts xx. 25).

Ver. 27. +Your conversation.+--R.V. "manner of life." Margin, "behave as citizens." Perform your duties as citizens. St. Paul in Philippi, by the assertion of his Roman citizenship, had brought the prætors to their knees (Acts xvi. 37, 38), and is addressing men who could fully appreciate the honour of the _jus Italicum_ conferred by Cæsar Augustus on their city. He would have them be mindful of their place in the kingdom which "cometh not with observation." +Whether I come and see you, or else be absent, I may hear.+--The question arises whether St. Paul meant to say if he visited them, they themselves would inform him of the condition of the Church; or whether he meant he would see for himself if he went, and if not at least he would hear. As he is actually distant, the idea of hearing is uppermost, and so we have "I may hear" where we might have expected "I shall learn."

Ver. 28. +In nothing terrified.+--The phrase is a continuation of the idea of the amphitheatre in ver. 27 ("striving together"). We must, it seems, recognise a double metaphor--behaving in the arena, before antagonists and spectators, like a horse that takes fright and bolts. The warning against such unworthy conduct might be rendered--

"In the world's broad field of battle,
In the bivouac of life,
Be not like dumb driven cattle,
Be a hero in the strife."

+Which is to them an evident token of perdition.+--When once they have discovered that all their artifices have not the least power to alarm you, will not this be a clear indication that they fight on behalf of a failing cause? +But to you of salvation, and that of God.+--The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great President of the contest Himself has given him a sure token of deliverance (_Lightfoot_).

Ver. 29. +It is given in the behalf of Christ.+--God has granted you the high privilege of suffering for Christ; this is the surest sign that He looks upon you with favour (_Ibid._). The veterans in Philippi would understand well enough that a position involving personal danger might be a mark of favour from the prefect to the private soldier.

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 1, 2.

_Christian Greeting_--

+I. Addressed to a fully organised Church.+--"To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons" (ver. 1). Christianity, which began with the quiet meetings in the humble Jewish proseucha, or oratory, by the river-side, had so far spread in Philippi as to settle down into a stable and permanent Church organisation. This is the first instance in which bishops and deacons are mentioned, and specially addressed in the apostolic salutation. The former are sometimes called elders, presbyters, rulers, or presidents, and were empowered to take the oversight of the whole Church, to instruct, exhort, and rule the members; the latter were chosen to take care of the poor, and to manage the finances of the Church. The bishops attended to the internal, the deacons to the external affairs of the Christian community. The title presbyter implied the rank, the bishop the duties of the office. As the apostles by their frequent absence were unable to take the personal oversight of the Churches they founded, they appointed officers in each Church. As the Churches multiplied, and the Church-life developed, the organisation became more compact and complete. It is noticeable in this instance that the apostle addresses the whole Church more than its presiding ministers. It should be ever remembered that the minister exists for the Church, not the Church for the minister. The clergy are not the Church, but, under God, the servants and religious guides of the people. The Christian Church is the glory and stability of a nation. When at Brussels Lord Chesterfield was invited by Voltaire to sup with him and Madame C----. The conversation happening to turn upon the affairs of England, "I think, my lord," said Madame C----, "that the Parliament of England consists of five or six hundred of the best-informed men of the kingdom." "True, madame, they are generally supposed to be so." "What, then, can be the reason they tolerate so great an absurdity as the Christian religion?" "I suppose, madame," replied his lordship, "it is because they have not been able to substitute anything better in its stead; when they can, I do not doubt but in their wisdom they will readily adopt it."

+II. Valued as emanating from distinguished Christian pioneers.+--"Paul and Timothy, the servants of Jesus Christ" (ver. 1). The significance and worth of a salutation depend upon the character and reputation of those from whom it comes. Paul was honoured by the Philippians as their father in the Gospel, and as one who had won a high distinction by his conspicuous abilities and labours in other spheres; and Timothy was well known to them as a devoted minister and fellow-helper of the apostle. Words coming from such a source would be gratefully welcomed and fondly cherished. Paul does not give prominence to his apostleship, as in the inscriptions to other epistles. The Philippians had already sufficient proof of his apostolic authority and power. Paul and his colleagues were reverenced as "the servants of Jesus Christ." They acknowledged subjection, not to the man, but to Christ; they lived to advance His interests and honour, and found their highest joy in His service, though attended with hard toil, unreasoning persecution, and unparalleled suffering. The Baptist Missionary Society adopted for its motto a device found upon an ancient medal representing a bullock standing between a plough and an altar, with the inscription "Ready for either, for toil or for sacrifice." The service of Christ is a life of self-sacrifice; but that is the pathway of duty, of blessing, of reward, of glory.

+III. Invokes the bestowment of great blessings.+--"Grace be unto you, and peace" (ver. 2). Grace and peace are Divine gifts, proceeding from "God the Father," as the original and active Source of all blessings, and from "the Lord Jesus Christ" who is now exalted to the right hand of the Divine majesty to bestow those blessings upon His people. Grace, the unmerited favour of God, is the exhaustless fountain of all other blessings, and includes the ever-flowing stream of the Holy Spirit's influences; peace, the result of grace, is the tranquillity and joy of heart realised on reconciliation with God. The very form of this salutation implies the union of Jew, Greek, and Gentile. The Greek salutation was "joy," akin to the word for grace. The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. The great mission of the Gospel is to spread peace on earth, peace with men, following on peace with God. The believer enjoys peace even in the midst of trial and suffering. One of the martyrs, exposed to public derision in an iron cage, is reported to have said to a bystander, who expressed surprise at the cheerfulness he manifested, "You can see these bars, but you cannot hear the music in my conscience."

+Lessons.+--1. _Religion teaches the truest courtesy._ 2. _The unselfish heart wishes well to all._ 3. _That greeting is the most genuine that recognises the claims of God._

_GERM NOTES ON THE VERSES._

Vers. 1, 2. _The Apostolic Greeting._--1. Unity and concord amongst ministers in giving joint testimony to the same truths and weight to what they preach. Preachers are in a special manner the servants of Christ as being wholly and perpetually dedicated to His service. 2. As to make a man internally and spiritually holy it is necessary he be in Christ by faith, so to make him externally holy requires a visible and external union with Christ in professing truths relating to Him. 3. The dignity of a minister or of any Church officer does not exempt him from the necessity of being taught, exhorted, reproved, and comforted. 4. God's grace is the fountain from which peace with God, with our own conscience, and all sanctified prosperity and peace among ourselves do flow. In seeking things from God we look to Him, not as standing disaffected to us and at a distance, but as our Father.--_Fergusson._

Ver. 1. _The Commencement of the Gospel at Philippi._

+I. To secure the widest diffusion of the Gospel great centres should be the first places chosen for the concentration of its forces.+

+II. The Gospel of universal adaptation has a world-wide mission.+--The first three converts embraced different nationalities, employments, social grades,--Lydia, the oriental trader, the Grecian female slave and soothsayer, the Roman keeper of the prison. Christ has demolished all barriers to the exercise of Divine mercy.

+III. The duty and privilege of Christian parents to consecrate their children and home to Christ+ (Acts xvi. 15, 33, 34, 40).

+IV. Civic distinctions subordinated to Christ will further the Gospel and adorn the Christian name.+--Paul's Roman citizenship gained his freedom and silenced his enemies. His chain connects the history of Rome and Philippi. The Christian's spirit can defy the inner prison to suppress its praise or prayer (Acts xvi. 25).