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Selected Verse: Philippians 3:12 - King James

Verse	Translation	Text
Php 3:12	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 Co1 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, Phi 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, Sol 1:4; Co1 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."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 Co1 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, Phi 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, Sol 1:4; Co1 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."

Notes on the Bible, by Albert Barnes, [1834]
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 prevailed 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 katelēmphthēn - 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.

Notes on the Bible, by Albert Barnes, [1834]

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 prevailed 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 katelēmphthēn - 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
perfect (See Scofield) - (Mat 5:48).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Not as though (οὐχ ὅτι) Lit., not that, as Rev. By this I do not mean to say that. For similar usage, see Joh 7:22; Co2 1:24; Phi 4:17. Had attained - were perfect (ἔλαβον - τετελείωμαι) Rev., have attained, am made perfect. There is a change of tenses which may be intentional; the aorist attained pointing to the definite period of his conversion, the perfect, am made perfect, referring to his present state. Neither when I became Christ's did I attain, nor, up to this time, have I been perfected. With attained supply the prize from Phi 3:14. Rev., am made perfect, is preferable, as preserving the passive form of the verb. I follow after (διώκω) Rev., better, press on. The A.V. gives the sense of chasing; whereas the apostle's meaning is the pressing toward a fixed point. The continuous present would be better, I am pressing. May apprehend (καταλάβω) American Rev., lay hold on. Neither A.V. nor Rev. give the force of καὶ also; if I may also apprehend as well as pursue. For the verb, see on Joh 1:5. For which also I am apprehended Rev., correctly, was apprehended. American Rev., laid hold on. Paul's meaning is, "I would grasp that for which Christ grasped me. Paul's conversion was literally of the nature of a seizure. That for which Christ laid hold of him was indeed his mission to the Gentiles, but it was also his personal salvation, and it is of this that the context treats. Some render, seeing that also I was apprehended. Rev., in margin.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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, Phi 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, Act 26:14. The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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.

Top

⁷ I have fought a good fight, I have finished my course, I have kept the faith:
⁸ Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

⁴ Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

¹⁴ I press toward the mark for the prize of the high calling of God in Christ Jesus.

²³ To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

²⁴ Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

⁴ But ye, brethren, are not in darkness, that that day should overtake you as a thief.

³⁵ Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

³ And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
⁴ They say unto him, Master, this woman was taken in adultery, in the very act.

¹⁸ And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.

²⁴ Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

²⁴ But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

²⁸ For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

³⁶ But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

¹⁷ Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
¹⁸ There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

¹² No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

⁵ But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

²² Seest thou how faith wrought with his works, and by works was faith made perfect?

²³ To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

⁴⁰ God having provided some better thing for us, that they without us should not be made perfect.

¹⁴ For by one offering he hath perfected for ever them that are sanctified.

¹ For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

⁹ Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

¹⁹ For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

⁹ And being made perfect, he became the author of eternal salvation unto all them that obey him;

¹⁰ For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

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.

⁹ And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

²³ I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

³² And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

²⁸ After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

²³ (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)

¹⁸ Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

⁴⁸ Be ye therefore perfect, even as your Father which is in heaven is perfect.

⁵ And the light shineth in darkness; and the darkness comprehended it not.

¹⁴ I press toward the mark for the prize of the high calling of God in Christ Jesus.

¹⁷ Not because I desire a gift: but I desire fruit that may abound to your account.

²⁴ Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

²² Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

¹⁴ And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

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.

¹³ I will take the cup of salvation, and call upon the name of the LORD.