TO THE — — — — 1:1– 11. THE The Prologue contains: An Address and Greeting (1– 2); A Thanksgiving (3– 5); A Commendation and Prayer (6-11). Paul and Timothy, bondservants of Jesus Christ, send greeting to the members and officers of the church at Philippi. Grace and peace to you from God our father and the Lord Jesus Christ. All my remembrance of you is mingled with thanksgiving to God. On every occasion of my prayers I joyfully make my petition for you all, giving thanks for your coö peration in promoting the gospel from the time it was first preached among you until the present, and with confidence that God will perfect the good work which he has begun in you and will show it completed in the day when Christ shall appear. And my confidence in you is justified by my personal affection for you, by your sympathy with me in my imprisonment, and by the aid which you give me in the defence and establishment of the gospel; thus showing yourselves to be sharers in the grace which enables me to preach Christ and to suffer for his sake. God is my witness how I long after you all with a Christly affection. I pray that you may abound in intelligent and discriminating love: that in your inquiries into truth and duty you may approve that which is supremely good: that you may be sincere and blameless in view of the day when Christ shall appear: and that you may be filled with the fruit of righteousness which shall redound to the glory and praise of God. The character of the whole Epistle is reflected in this introduction. It is unofficial, affectionate, familiar, unlike the opening of the Galatian Epistle, and more nearly resembling the introductions to the two Thessalonian letters. At the same time it is solemn and deeply earnest. Address And Greeting 1. ΠαῦλοςκαὶΤιμόθεος : So in the introductions of 2 Cor., Col., and Philem., and of 1 and 2 Thess. where the name of Silvanus is added. Timothy was well known to the Philippian Church as Paul’ s intimate friend and companion. He was with Paul at Rome. He had been his companion in his first visit to Macedonia (Acts 16:1, Acts 16:3, Acts 16:10, Acts 16:13). He had visited Macedonia later (Acts 19:22, Acts 19:20:1, Acts 19:4); and Paul was proposing to send him again as his representative to the Philippian Church (Philippians 2:19-23). His name, however, in this letter, is associated with Paul’ s only in the salutation, although the omission of Paul’ s apostolic title is not due to his naming Timothy with himself. (Comp. 2 Corinthians 1:1; Colossians 1:1.) That Timothy acted as amanuensis is possible, but is not indicated by anything in this letter. The omission of the title “ apostle” (comp. Introductions to 1 and 2 Cor., Rom., and Gal.) accords with the familiar and unofficial character of the letter, and also with the fact that his apostolic claims were not challenged by a Judaising party in Philippi as they were in Galatia and Corinth. ΔοῦλοιΧριστοῦἸησοῦ : Δοῦλος occurs in Paul’ s introductory salutations only here and in Rom. and Tit. The phrase ‘ bond-servants of Jesus Christ’ exhibits the general conception under which ‘ apostle’ is classed. Jerome observes: “ Ambo servi, non ambo apostoli. Omnis enim apostolus servus, non omnis autem servus apostolus.” The servile element does not enter into Paul’ s use of the expression. It carries for him the thoughts of cheerful and willing service which, in his view, is inseparable from true freedom (Romans 6:18, Romans 6:22); of dependence upon Christ; of ownership by Christ (1 Corinthians 3:23, 1 Corinthians 7:22); and of identification with Christ in his assuming the form of a bondservant (Philippians 2:7). The term may be slightly colored with a reference to his special calling, as is διάκονος in 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. He would thus announce himself as not acting in his own name, but as the agent of another. (Comp. Galatians 1:10; Romans 1:1; Colossians 4:12.) The phrase ע ֶ ֣ ב ֶ ד י ְ ה ו ֹ ה ֑ , LXX δοῦλοςθεοῦ or κυρίου , is often applied to the O.T. prophets in a body. (See Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6.) Also to Moses, Joshua 1:2 ; to Joshua, Jude 1:2:8 ; to David, Psa_36 (35), title, 78 (77):70, 89 (88):4, 21 . It is found in the introductory greetings of Rom., Tit., Jas., Jude, 2 Pet., “ showing,” as Professor Sanday justly remarks, “ that as the apostolic age progressed, the assumption of the title became established on a broad basis. But it is noticeable how quietly St. Paul steps into the place of the prophets and leaders of the Old Covenant, and how quietly he substitutes the name of his own Master in a connection hitherto reserved for that of Jehovah” (Comm. on Rom., i. 1). The MS. readings of the Pauline introductions vary between ἸησοῦςΧριστὸς and ΧριστὸςἸησοῦς . For a table of the variations see Sanday’ s note on Romans 1:1. From this it appears that ἸΧ is peculiar to the earlier group of introductions, and ΧἸ to the later; 1 and 2 Cor. and Rom. being doubtful. The change seems to point to the increasing use of Χριστὸς as a proper name instead of a title. Nevertheless, in the bodies of the Epistles both designations occur; in Rom., Gal., Eph., Col., and the Pastorals, almost equally, while ΧἸ predominates in 1 and 2 Cor. and Phil., and ἸΧ predominates decidedly only in the Thessalonian Epistles. πᾶσιντοῖςἁγίοις : It will be observed that the letter is addressed to all the individual Christians in Philippi, though the superintendents and ministers are named immediately after. See farther in Excursus on Bishops and Deacons. Ἅγιος , which is rare in classical Greek, in the LXX is the standard word for “ holy.” Both the LXX and N.T. writers bring it out of the background in which it was left by classical writers. Its fundamental idea is setting apart. Thus, in class., “ devoted to the gods.” Occasionally in a bad sense, “ devoted to destruction” ; “ accursed” ; but not in Biblical Greek. In O.T., “ set apart to God,” as priests (Leviticus 21:6, Leviticus 21:7); the tithe of the land (Leviticus 27:30); the holy place in the house of God (1 K. 8:10; comp. Hebrews 9:2); the most holy place (Exodus 26:33; comp. Hebrews 9:3); the Israelites, as separated from other nations and consecrated to God (Exodus 19:6; Leviticus 20:26; Deuteronomy 7:6; Daniel 7:22; Dan_2 Ezr 8:28). This idea is transferred to the N.T. and applied to Christians (Acts 9:13, Acts 9:32, Acts 9:41; Romans 1:7; 1 Corinthians 6:1, 1 Corinthians 6:2; 1 Peter 2:9). Ideally ἅγιος implies personal holiness; moral purity. See Leviticus 11:44, Leviticus 11:19:2; 1 Corinthians 7:34; 1 Peter 1:16. Of John the Baptist (Mark 6:20); of Christ (Acts 3:14); of God (1 Samuel 6:20; Jn. John 17:11; 1 Peter 1:15); of God’ s law (Romans 7:12); of the Spirit of God (Acts 2:33, Acts 2:38; Romans 5:5; etc.). Paul uses it here as a common designation of Christians belonging to the Philippian community. It does not imply actual holiness, but holiness as appropriate to those addressed and obligatory upon them, as persons set apart and consecrated. In this sense it does not occur in the Gospels (except, possibly, Matthew 27:52) or in the Epistles of Pet. and John. It is rare in Acts. It appears in the opening salutations of all Paul’ s letters to Churches except Gal. and 1 and 2 Thess. It is applied to Jewish Christians (1 Corinthians 16:1, 1 Corinthians 16:15; 2 Corinthians 8:4, 2 Corinthians 8:9:1, 2 Corinthians 8:12; Romans 15:25, Romans 15:26, Romans 15:31). Chrys. remarks: “ It was likely that the Jews too would call themselves ‘ saints’ from the first oracle, when they were called ‘ a holy and peculiar people’ (Exodus 9:6; Deuteronomy 7:6). For this reason he added ‘ that are in Christ Jesus.’ For these alone are holy, and those henceforward profane.” Similarly Theoph. (See Delitzsch, Art. “ Heiligkeit Gottes” in Herz. Rl. Enc.) ἐνΧριστῷἸησοῦ : Connect with τοῖςἁγίοις . This, and the kindred formulas ἐνΧριστῷ , ἐνἸησοῦ , ἐνΚυρίῳ , ἐναὐτῷ , are common Pauline expressions to denote the most intimate communion of the Christian with the living Christ. ἘνΧριστῷἸησοῦ occurs 48 times, ἐνΧριστῷ 34, ἐνΚυρίῳ 50. These phrases are not found in the Synoptic Gospels, though their equivalent appears in John in the frequent ἐνἐμοί . The conception is that of a sphere or environment or element in which a Christian lives, as a bird in the air, a fish in the water, or the roots of a tree in the soil. Christ glorified, Christ as πνεῦμα (2 Corinthians 3:17), is the normal life-element of the believer. He “ puts on” Christ as a garment (Galatians 3:27). In Christ alone he truly lives, and his powers attain their full range and efficiency. The order is invariably ἐνΧριστῷἸησοῦ . The formula is elaborately and ably discussed by G. A. Deissmann in his monograph Die neutestamentliche Formel ‘ in Christo Jesu,’ Marburg, 1892. He carefully traces the use of ἐν with the personal singular through the Classics, the LXX and the N.T., and concludes that the phrase is original with Paul. His discussion as to whether a material conception is at the bottom of it, or whether it is a purely rhetorical mode of speech is not important. συνἐπισκόποιςκαὶδιακόνοις : B3DK read συνεπισκοποις , “ to the fellow-bishops.” So Chrys., Theoph. Render: ‘ with the superintendents and ministers,’ and notice that the mention of these officials is appended to the more special salutation to the members of the Church. See Excursus at the end of this chapter. 2. χάριςὑμῖνκαὶεἰρήνηἀπὸΘεοῦπατρὸςἡμῶνκαὶκυρίουἸησοῦΧριστοῦ : So in Rom., 1 and 2 Cor., Gal., and Eph. Col. omits καὶκυρἸΧ . 1 Thess. has Χάριςὑμῖνκαὶεἰρήνη . 2 Thess. omits ἡμῶν after πατρὸς . 1 and 2 Tim. add ἔλεος to χάρις and εἰρήνη and have ΧτοῦἸησοῦτοῦκυρίουἡμῶν . Tit.: ΧάριςκαὶεἰρήνηἀπὸθεοῦπατρὸςκαὶΧτοῦἸησοῦτοῦσωτῆροςἡμῶν . Notice the combination of the Greek and Hebrew forms of salutation. Χάρις is primarily that which gives joy or pleasure . Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute lovingkindness of God towards men. Hence it often stands in contrast with the ideas of debt, law, works, sin. Sometimes the cause is put for the effect; so that it means the state of grace into which God’ s freely-bestowed favor brings Christians (Romans 5:2; Galatians 5:4), and consequently the capacity or ability due to that gracious state (Ephesians 4:7). It is this free favor of God, with all that follows it, that Paul in his salutation desires for his readers. Εἰρήνη is not tranquillity or repose, save as these are conceived as resulting from the cessation of hostility between God and man. Reconciliation is always at the basis of the Pauline conception of peace. Similarly Psalms 29:11, 85:8; Isaiah 53:5. These terms, therefore, are not to be regarded as mere equivalents of the ordinary forms of salutation. They link themselves with these, and it is also true that Paul does not use them with any distinct dogmatic purpose; but it is inconceivable that he should have employed them without some consciousness of the peculiar sense which attaches to them throughout his letters. Thus Weiss justly says that “ the fact that these terms connect themselves with the ordinary Greek and Hebrew greetings does not exclude the employment of ‘ grace’ in its specifically Christian and Pauline sense in which it denotes the unmerited divine operation of love, which is the source and principle of all Christian salvation. Similarly, ‘ peace’ is not to be understood primarily in the technical sense of Rom 5:1, as the first-fruit of justification; but we may be sure that, in Paul’ s mind, the whole state of tranquillity and general well-being which was implied in ‘ peace’ attached itself at the root to the fact of reconciliation with God.” The fact that God and Christ appear on an equality in the salutation cannot be adduced as a positive proof of the divine nature of Christ, though it falls in with Paul’ s words in ch. 2., and may be allowed to point to that doctrine which he elsewhere asserts. We cannot be too careful to distinguish between ideas which unconsciously underlie particular expressions, and the same ideas used with a definite and conscious dogmatic purpose. This Epistle especially has suffered from the overlooking of this distinction. The Thanksgiving 3. Εὐχαριστῶτῷθεῷμουἐπὶπάσῃτῇμνείᾳὑμῶν , πάντοτεἐνπάσῃδεήσειμου , ὑπὲρπάντωνὑμῶνμετὰχαρᾶςτὴνδέησινποιούμενος : ευχαριστωτωθεωμου א ABDKLP, Vulg., Syr.utr, Cop., Basm. εγωμενευχαριστωτωκυριωημων D*FG. Render: ‘ I thank my God in all my remembrance of you; always, in every supplication of mine, making my supplication for you all with joy.’ Thus πάντοτεἐνπάσῃδεήσειμου is attached to the following words, and ὑπὲρπάντωνὑμῶν belongs, not to ἐνπάσῃδεήσειμου , but to τὴνδέησινποιούμενος . This is the most natural and simple arrangement of the words (so Weiss, Kl., Lips., Weizs.). Lightf. makes a single clause of πάντοτε … ὑμῶν and attaches it to the foregoing words; and makes μετὰχαρᾶς … ποιούμενος a separate explanatory clause defining the character of πάσῃδεήσει . He joins πάντοτε with εὐχαριστῶ . Ellic. connects ὑπὲρπάντωνὑμῶν with δεήσειμου , as Mey. Comp. 1 Thessalonians 1:2; Romans 1:9, Romans 1:10; Ephesians 1:16; Colossians 1:4; Philemon 1:4. τῷθεῷμου : For μου with the sense of personal relationship, see Acts 27:23; Romans 1:8; Philemon 1:4. ἐπὶπάσῃτῇμνείᾳὑμῶν : The local sense of ἐπὶ runs into the temporal, and blends with it (Jelf, Gr. 634, 2). Render ‘ in,’ and comp. 2:17. The sense is similar if not identical where ἐπὶ occurs with the genitive in 1 Thessalonians 1:2; Ephesians 1:16; Philemon 1:4. But see Ellic. here. Not ‘ upon every remembrance’ as A.V., which is precluded by the article with μνείᾳ but ‘ in all my remembrance’ ; my remembrance of you as a whole is mingled with thanksgiving. Μνεία is not ‘ mention’ (as Kl.), a meaning which it has only when joined with ποιεῖσθαι , as Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2. To make ὑμῶν the subjective genitive, ‘ your thought of me,’ with an allusion to their gift, is against usage, and would require a definite mention of the object of remembrance. Harnack, Th. LZ., 1889, p. 419, wrongly renders “ for every mode of your remembrance,” adding “ whereby, in the very beginning of the letter, the Philippians’ gift is thought of with tenderness.” The thought is quite unsuitable that Paul is moved to remembrance only by the exhibition of their care for him. 4. πάντοτεἐνπάσῃδεήσει · Πάσῃδεήσει defines πάντοτε , as πάντοτε marks the occasions of εὐχαριστῶ . On every occasion of his praying he makes request for them. Δέησις is petitionary prayer; ‘ supplication.’ Paul alone joins it with προσευχὴ , which is the more general term for prayer. (See Philippians 4:6; Ephesians 6:18; 1 Timothy 2:1.) Προσευχὴ is limited to prayer to God, while δέησις may be addressed to man. (See Trench, N.T. Syn. li.; Schmidt, Synon. 7, 4; Ellic. on 1 Timothy 2:2; Ephesians 6:18.) Τὴνδέησιν defines the more general πάσῃδεήσει , and is in turn defined by ὑπὲρπάντωνὑμῶν . μετὰχαρᾶς : The petitions are accompanied with joy, the cause of which is indicated in vs. 5-7. 5. ἐπὶτῇκοινωνίᾳὑμῶν : Connect with εὐχαριστῶ , not with τὴνδενησινποιούμενος . For, 1. εὐχαριστῶ would thus be left without an object. 2. The ‘ fellowship’ is not the subject of Paul’ s prayer, but of his thanksgiving. 3. Εὐχαριστεῖν and similar verbs are used by Paul with ἐπὶ , as 1 Corinthians 1:4; 2 Corinthians 9:15; but ἐπὶ never occurs with δέησινποιούμενος or δεῖσθαι to mark their cause or ground. Neither should ἐπὶτῇκοινωνίᾳ be connected with μετὰχαρᾶς which would require τῆς before ἐπὶ . κοινωνία : ‘ Fellowship’ . A relation between individuals which involves common and mutual interest and participationin a common object. The word occurs often in Paul and in John’ s epistles. Occasionally of the particular form which the spirit of fellowship assumes, as the giving of alms (Romans 15:26; Hebrews 13:16), but always with an emphasis upon the principle of Christian fellowship which underlies the gift. Here it means sympathetic participation in labor and suffering. τῇκοιν . ὑμῶν : ‘ your fellowship.’ ‘ Not fellowship with you’ (objective genitive); for when Paul uses the objective genitive with κοινωνία , it is to express fellowship with a divine and not a human person (1 Corinthians 1:9; 2 Corinthians 13:13; Philippians 2:1). Moreover, when κοινωνία is used of fellowship with (una cum) human persons, the relation is indicated by μετὰ (1 John 1:3, 1 John 1:7). Comp. πρὸς , 2 Corinthians 6:14. Hence ὑμῶν here is subjective. No defining word indicates their fellowship with him. The meaning is their fellowship with each other in the cause of the gospel. If the reference had been particularly to their fellowship with Paul, μετ ʼ ἐμοῦ would probably have been added. εἰςτὸεὐαγγέλιον : Describes the character and object of the fellowship. For κοινωνία with εἰς , see Romans 15:26; 2 Corinthians 9:13; and comp. ἐκοινώνησενεἰς , Philippians 4:15. The meaning is not ‘ contribution,’ though the thought of their gifts may have been distinctly present to the apostle’ s mind (so Ellic. and Lightf.); nor ‘ participation’ in the gospel as sharers of its blessings; but ‘ your close association in the furtherance of the gospel.’ ἀπὸτῆςπρώτηςἡμέρας : WH. and Weiss retain της with א ABP 37. Tisch. omits with DFGKL ‘ The first day’ is the day when they received the gospel. (See Acts 16:13; Colossians 1:6.) Connect with τῇκοινωνίᾳὑμῶν , not with πεποιθὼς . ἄχριτοῦνῦν : As Romans 8:22. Only in Paul. The Commendation and Prayer 6. πεποιθὼς : ‘ being confident.’ Appended to εὐχαριστὼ and parallel with ποιούμενος . αὐτὸτοῦτο : Not governed by πεποιθὼς , but appended to it as specially marking the content and compass of the action (Ellic.). It prepares the way for the matter introduced by ὅτι . (Comp. Ephesians 6:22; Colossians 4:8.) Not ‘ for this very reason’ (Mey.), i.e. by reason of your past coö peration, but referring to what follows. ὁἐναρξάμενος : ‘ He’ — God— is the source of Paul’ s confidence, not only for himself, but for his converts; God, whom he thanks in all his remembrance of them. For the omission of θεὸς , comp. Romans 8:11; Galatians 1:6, Galatians 1:2:8, Galatians 1:3:5, Galatians 1:5, Galatians 1:5:8; 1 Thessalonians 5:24. That ἐναρξάμενος contains a sacrificial metaphor, the beginning of the gospel-work among the Philippians being conceived as the inauguration of a sacrifice (Lightf.), is not probable. The word is used in that sense mostly in poetry, and the conception, in any case, is far-fetched. Lightf. compares 2:17, but that can hardly be said to be in point. Ἐνάρχεσθαι occurs three times in the N.T. (2 Corinthians 8:6; Galatians 3:3), only in Paul, and always with ἐπιτελεῖν . ἐνὑμῖν : ‘ In you’ ; in your hearts. Not ‘ among you.’ (Comp. 2:13.) ἔργονα ʼ γαθὸν : Comp. 2:13. The work begun in their reception of the gospel, and developed in their activity and close fellowship for its promotion. The thought is taken up again in vs. 7. ἐπιτελέσει : ‘ Complete,’ ‘ consummate.’ For the thought, comp. 1 Corinthians 1:8; 1 Thessalonians 5:24; 2 Thessalonians 3:3. The sense is pregnant; will carry it on toward completion, and finally complete. ἄχριἡμέραςἸησοῦΧριστοῦ : ‘ Day of Jesus Christ’ is the second coming or parousia of the Lord. The phrase is varied in Paul’ s epistles: ἡἡμέρα , absolutely (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 8:12); ἡἡμέραἐκείνη (2 Thessalonians 1:10); ἡμέραΧριστοῦ (Philippians 1:10, Philippians 2:16); ἡμέρακυρίου or τοῦκυρίιου (1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2); ἡμέρατοῦκυρίουἡμῶνἸησοῦ (1 Corinthians 1:8; 2 Corinthians 1:14). It refers to a definite point of time when the Lord will appear, and Paul expects this appearance soon. Attempts to evade this by referring his expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced and shaped by dogmatic preconceptions of the nature of inspiration. (See Jowett, “ On the Belief of the Coming of Christ in the Apostolical Age,” in The Epistles of St. Paul to the Thessalonians, etc.). 7. καθώςἐστινδίκαιονἐμοὶτοῦτοφρονεῖνὑπὲρπάντωνὑμῶν : ‘ Even as it is right for me to be thus minded on behalf of you all.’ Καθώς is a nearer definition of πεποιθὼς , stating its ground in the affectionate relation between Paul and his readers. For a similar usage, see Galatians 3:6. I am confident, even as it is right for me to have such confidence. Comp. also 3:17; Romans 1:28; 1 Corinthians 1:6; Ephesians 1:4. δίκαιον : in the general moral sense, as 4:8; Acts 4:19; Ephesians 6:1; Colossians 4:1; referring, as in classical usage, to the conception of what is normal, yet having at its foundation, not the natural relation of man to man, but the moral relation of man to God. The classical construction of the clause would be δίκαιονἐμὲτοῦτοφρονεῖν , or δίκαιοςεἰμὶτοῦτοφρ . (See Win. lxvi.) φρονεῖν : ‘ To be minded’ ; not as A.V., ‘ to think.’ The word denotes rather a general disposition of the mind than a specific act of thought directed at a given point. Comp. 3:15, 19, 4:2; Romans 8:5, Romans 8:11:20; 1 Corinthians 13:11; Galatians 5:10; Matthew 16:23; and see on 3:15. Comp. also φρόνημα (Romans 8:6, Romans 8:7, Romans 8:27). Mey. defines ‘ the ethical Christian quality.’ Similarly, in class. Greek, φρονεῖν often occurs with εὖ , καλῶς , ὀρθῶςκακῶς : τάτινοςφρονεῖν is to be of one’ s party or on his side. (See Schmidt, Synon. 147, 7, 8.) The reference of φρονεῖν here is to πεποιθὼς , not to the ‘ supplication’ (vs. 4), which the sense of φρονεῖν does not admit. ὑπὲρπαντῶνὑμῶν : Ὑπὲρ is stronger than περὶ , ‘ concerning.’ Const. with φρονεῖν , as 4:10. ‘ All,’ collectively. The reference of this frequently recurring ‘ all’ to Paul’ s deprecation of divisions in the church is far-fetched. διὰτὸἔχεινμεἐντῇκαρδίᾳὑμᾶς : ‘ Because I have you in my heart.’ Not, ‘ because you have me,’ which is forbidden by the position of the words, and by the following verse (Win. xliv.). It is right for me so to think, because I have a personal affection for you (comp. 2 Corinthians 7:3), as those who are my partakers in grace and my co-laborers in the work of the gospel. This is not to be understood as if Paul’ s natural affection for his readers made it right for him to expect that the work begun in them would be completed, but the expectation was justified by his love for them in Christ. He knew no man after the flesh (2 Corinthians 5:16); he loved them ‘ in the heart of Jesus Christ’ (vs. 8), and the reason for his love was also the fundamental reason for his confidence in the completion of the work of God in them. ἔντετοῖςδεσμοῖςμου , etc.: Not to be taken with the preceding sentence, so as to read ‘ I have you in my heart both in my bonds,’ etc. (so Mey., De W., Alf., Beet, Weizs.), but to be attached to the following συνκοινωνούς … ὄντας (so Lips., Lightf., Dw., Weiss, Ellic., Kl., Ead., WH., R.V.), ‘ I have you in my heart as being partakers with me in grace both in my bonds and in the defence,’ etc. The development of the thought as related to κοινωνία (vs. 4) and the repetition of ὑμᾶς , which is more easily accounted for if the new clause begins with ἔντετοῖςδεσμοῖς , make this connection the more probable one. The apostle is confident because of his love for them in Christ, and he cherishes them in his heart because of the evidence furnished by them that in his sufferings and in the defence of the gospel they are united with him in the closest Christian fellowship. καὶἐντῇἀπολογίᾳκαὶβεβαιώσειτοῦεὐαγγελίαυ : εν repeated before τηαπολογια א BDbc EKLP. Probably omitted (as in ADFG) because it was wanting before βεβαιωσει , the transcriber overlooking that βεβ . was included with ἀπολ . under one article. Ἀπολογία occurs in the sense of defence against a judicial accusation (Acts 25:16; 2 Timothy 4:16). As a defence against private persons (1 Corinthians 9:3; 2 Corinthians 7:11). In a loose sense, including both these (Philippians 1:16; 1 Peter 3:15). Here it may include Paul’ s defence before the Roman authorities, but it must not be limited to that. It includes all his efforts, wherever put forth, to defend the gospel. Βεβαίωσις occurs only here and Hebrews 6:16. It is closely allied but not synonymous with ἀπολογία , and does not form a hendiadys with it— ‘ defence for confirmation.’ Notice the binding of the two words under the same article. The defence was made for establishment or confirmation, and resulted in it. For the kindred verb βεβαιοῦν , see 1 Corinthians 1:6, 1 Corinthians 1:8; 2 Corinthians 1:21. συνκοινωνούςμουτῆςχάριτοσͅ : Συνκοινωνὸς occurs in the N.T. with both persons (1 Corinthians 9:23) and things (Romans 11:17). Render ‘ partakers with me of grace,’ not as A.V. ‘ partakers of my grace.’ Against this is the order of the pronouns, and the fact that when Paul speaks of the grace peculiar to himself he never says μοῦἡχάρις or ἡχάριςμου , but ἡχάριςἡδοθεῖσαμοι (Galatians 2:9; 1 Corinthians 3:10; Romans 12:3, Romans 15:15); or ἡχάριςαὐτοῦἡεἰςἐμὲ (1 Corinthians 15:10). Moreover, the grace is characterised by ‘ in my bonds,’ etc For a similar construction of a noun with a double genitive, of the person and of the thing, see 1:25, 2:30. The article with χάριτος characterises the absolute grace of God in its peculiar applications to his trials and theirs, and in its manifestations in their sympathy and effort. Grace prompted them to alleviate his imprisonment, to coö perate with him in defending and propagating the gospel, and to suffer for its sake. 8. μάρτυςγάρμουὁθεός : The reading μοι for μου , Vulg. mihi, has little support. A strong adjuration thrown in as a spontaneous expression of feeling, like “ God knows.” (Comp. Romans 1:9; 2 Corinthians 1:23; 1 Thessalonians 2:5, 1 Thessalonians 2:10.) Chrys. says it is an expression of his inability to express his feeling, ‘ I cannot express how I long.’ Similarly, Aretius, “ No necessity compels him to this appeal, yet the greatness of his love does not satisfy itself without betaking itself to God’ s tribunal.” Some of the earlier interpreters explained the words as an attestation of Paul’ s love made with a view of heightening that of his readers; as a formal oath in verification of his teaching; as a protection against slanderers and against suspicion. Klö pper thinks that they were aimed at certain persons in the church who were not in full sympathy with him and did not wholly trust his assurances. All these explanations are forced. The general statement, ‘ I have you in my heart,’ is carried out by the stronger expression. ὡςἐπιποθῶπάνταςὑμᾶςἐνσπλάγχνοιςΧριστοῦἸησοῦ : ὡς : ‘ how,’ as Romans 1:9; 1 Thessalonians 2:10. Not ‘ tha.’ (See Thay. Lex. sub voce, i. 6.) ἐπιποθῶ : Mostly in Paul. The only exceptions are James 4:5; 1 Peter 2:2. Ἐπὶ denotes the direction, not the intensity of the emotion, as Lightf. and Kl. σπλάγχνοις : Σπλάγχνα are the nobler entrails— the heart, liver, and lungs, as distinguished from the intestines , and regarded collectively as the seat of the feelings, the affections and passions, especially anxiety and anger. ‘ Heart’ is used similarly by us. A like usage appears in Hebrew, though the nobler organs are not selected for the metaphorical usage. Thus מ ֵ ע ֽ ִ י ם , ‘ bowels,’ ‘ womb,’ ‘ stomach,’ and ק ֶ ר ֶ ב , ‘ bowels,’ ‘ belly,’ ‘ womb,’ are both used for the heart as the seat of feeling. The plural of ר ֽ ַ ח ִ ם , ‘ the womb,’ ר ֽ ַ ה ֲ מ ֽ ִ י ם , is rendered in the LXX by οἰκτιρμοί , Psa_25 (24):6, 40 (39):12; by ἔλεος , Isaiah 47:6; by σπλάγχνα , Proverbs 12:10. The word occurs occasionally in the singular, σπλάγχνον , in the tragedians. (See Æ sch. Eum. 240; Soph. Aj. 995; Eur. Orest. 1201, Hippol. 118.) For N.T. usage, see 2:1; 2 Corinthians 6:12, 2 Corinthians 6:7:15; Colossians 3:12; Philemon 1:7, Philemon 1:12, Philemon 1:20. ΧριστοῦἸησοῦ : Paul’ s feeling is not his mere natural affection, but an affection so informed with Christ that it is practically Christ’ s own love. Christ loves them in him. Thus Beng., “ In Paulo non Paulus vivit sed Jesus Christus; quare Paulus non in Pauli, sed Jesu Christi movetur visceribus.” 9. καὶτοῦτοπροσεύχομαι : With reference to δέησιν in vs. 4. Καὶ not connecting τοῦτοπρος . with ἐπιποθῶ , so as to read ‘ how I long and how I pray’ (so Ril.). This would weaken, if not destroy the force of vs. 8. A new topic is introduced by καὶ . Τοῦτο points to what follows, calling attention to the subject of the prayer. ‘ This which follows is what I pray.’ ἵναἡἀγάπηὑμῶνἔτιμᾶλλονκαὶμᾶλλονπερισσεύῃ : ‘ That your love may abound yet more and more.’ Ἵνα marks the purport of the prayer. For προσεύχ . ἵνα , see 1 Corinthians 14:13. There is abundant evidence that ἵνα has, in many cases, lost its telic sense and has come to express result or purport. See, for example, 1 Thessalonians 5:4; 1 Corinthians 7:29, and the sensible remarks of Canon Evans on the latter passage in the Speaker’ s Com. The examples are drawn out and classified by Burton, Syntax of the Moods and Tenses of N. T. Greek, 191-223. See also Simcox, Language of the N. T., p. 176 ff. ἡἀγάπηὑμῶν : Your mutual love; not your love for me, save as I am one of the common brotherhood. ἔτιμᾶλλονκαὶμᾶλλονπερισσεύῃ : Comp. 1 Thessalonians 4:9, 1 Thessalonians 4:10. Notice the accumulation of comparative phrases so common with Paul, as vs. 23; 2 Corinthians 4:17; Ephesians 3:20. For περισσευη , BD 37 read περισσευση ; so Weiss, and WH. marg. K*P περισσευελ . FG περισσευοι . Love, like other Christian graces, grows. (Comp. 3:13.) Notice the progressive present, ‘ may continue to abound.’ Chrys. remarks: “ For this is a good of which there is no satiety.” ἐνἐπιγνώσεικαὶπάσῃαἰσθήσει : ‘ in knowledge and in all discernment.’ Ἐπίγνωσις and the kindred verb ἐπιγινώσκειν are favorite words with Paul. Ἐπί has the force of addition; knowledge superadded; advanced knowledge, rather than (as Thay. and Kl.) direction toward; application to that which is known. (See Sanday on Romans 1:28, and Evans on 1 Corinthians 13:12.) Thus it signifies here developed knowledge of truth, with more especial reference to the practical knowledge which informs Christian love as to the right circumstances, aims, ways, and means. (See Colossians 1:9, Colossians 1:10.) The difference between the simple and the compound word is illustrated in 1 Corinthians 13:12; Romans 1:21, Romans 1:28. Ἐπίγνωσις is always applied in the N.T. to the knowledge of things ethical and divine. In all the four epistles of the captivity it is one of the subjects of the apostle’ s opening prayer for his readers. It is constructed mostly with a genitive of the object, as ἁμαρτίας , ἁληθείας , and occurs absolutely only in Romans 10:2. αἰσθήσει : Only here in N.T. Comp. αἰσθητήρια (Hebrews 5:14). In LXX, Proverbs 1:4, Proverbs 1:7, Proverbs 1:22, Proverbs 1:3:20, Proverbs 1:5:2; Sir. 22:19; Jude 1:16:17. Primarily of sensuous, but also of spiritual perception. It is the faculty of spiritual discernment of the bearings of each particular circumstance or case which may emerge in experience. It is more specific than ἐπίγνωσις with the practical applications of which it deals. Πάσῃ is added because this discernment operates in manifold ways, according to the various relations of the subject to the facts of experience. Ἐν , which belongs to both nouns, follows the standing usage, περισσεύεινἐν . (See Romans 15:13; 2 Corinthians 3:9, 2 Corinthians 8:7.) Paul prays for the abounding of love in these two aspects, advanced knowledge and right spiritual discernment; an intelligent and discriminating love; love which, however ardent and sincere, shall not be a mere unregulated impulse. Even natural love has a quick perception, an intuitive knowledge; but without the regulative principle of the spiritual reason, it is not secure against partial seeing and misconception, and results which do not answer to the purity of its motives. Ἐπίγνωσις is the general regulator and guide. Αἴσθησις applies ἐπίγνωσις to the finer details of the individual life, and fulfils itself in the various phases of Christian tact. 10. εἰςτὸδοκιμάζεινὑμᾶςτὰδιαφέροντα : ‘ That you may put to the proof the things that differ.’ Εἰς governing the infin. with τὸ is frequent in Paul. (See Romans 1:11, Romans 1:3:26, Romans 1:8:29; Ephesians 1:12.) Δοκιμάζειν in class. Gk. of assaying metals. (Comp. LXX, Proverbs 8:10, Proverbs 8:17:3; Sir. 2:5; also 1 Corinthians 3:13; 1 Peter 1:7.) In class. the technical word for testing money (Plato, Tim. 65, c.). Δοκιμάζειν and πυροῦσθαι occur together (Jeremiah 9:7; Psa_12 (11):6, 66 (65):10). Generally, ‘ to prove,’ ‘ examine,’ as 1 Corinthians 11:28; Galatians 6:4; 1 Thessalonians 5:21. ‘ To accept’ that which is proved to be good. This and the more general sense appear together in 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4. τὰδιαφέροντα : Διαφέρειν , in class. and N.T., means both ‘ to excel’ (Matthew 6:26, Matthew 6:10:31, Matthew 6:12:12; Luke 12:7, Luke 12:24), and ‘ to differ’ (1 Corinthians 15:41; Galatians 4:1, Galatians 2:6). Expositors are divided between two renderings. 1. ‘ To put to the proof the things that differ,’ and so discriminate between them (so Alf., Ead., Lips., Kl., De W., Weiss, Hack.). 2. ‘ To approve the things that are excellent’ (so Ellic., Mey., Beet, Lightf., Vulg., R.V., but with 1 in marg.). The difference is not really essential, since, in any case, the result contemplated is the approval of what is good. But 1 agrees better with what precedes, especially with αἴσθησις . Paul is emphasising the necessity of wisdom and discrimination in love. This necessity arises from circumstances which present moral problems, and develop differences of view, and give room for casuistry. The discrimination of love applies tests, and makes distinctions impossible to the untrained moral sense. Therefore the Romans are urged to be ‘ transformed by the renewing of their mind,’ in order that they may prove the good and acceptable and perfect will of God (Romans 12:2). Paul illustrates this discrimination in the matter of eating meat offered to idols (1 Cor. 8., 10:19-33). In that case love abounds, not only in knowledge, but in perception of a delicate distinction between an act which is right in itself, and wrong in the light of the obligation to the weak conscience. The αἴσθησις of love is the only sure guide in questions which turn upon things morally indifferent. Thus the whole thought is as follows: ‘ May your love increase and abound in ripe knowledge and perceptive power, that you may apply the right tests and reach the right decisions in things which present moral differences.’ (Comp. Ephesians 5:10; 1 Thessalonians 5:21; Hebrews 5:14.) The majority of the Greek fathers explained the differences as those between believers and unbelievers, heretics or errorists, or between true and false doctrine; many of the moderns of the difference between right and wrong. (See Klö pper on this pass.) ἵναἦτεεἰλικρινεῖςκαὶἀπρόσκοποι : There is good ancient authority for ειλικ ., both with and without the aspirate. The word only here and 2 Peter 3:1. The kindred noun εἰλικρίνεια in 1 Corinthians 5:8; 2 Corinthians 1:12, 2 Corinthians 2:17. The meaning is ‘ pure,’ ‘ sincere.’ None of the etymologies are satisfactory. The usual one is εἵλη , ‘ tested by the sunlight,’ but εἵλη means the heat of the sun. Lightf. suggests a probable(?) derivation from εἵλη , ‘ a troop’ ; others, from εἴλω or ἴλλω , ‘ to turn round,’ — hence ‘ judged by turning round,’ or ‘ sifted by revolution.’ ἀπρόσκοποι : Either (1) ‘ not causing others to stumble’ (Lips., Mey., Ead.), or (2) ‘ not stumbling’ (Alf., Ellic., Kl., Weiss, Lightf.). For 1, see 1 Corinthians 10:32; and comp. Romans 14:13; 2 Corinthians 6:3; for 2, Acts 24:16. The former meaning is clearly preferable, as related to what precedes. The discernment of love is especially demanded in adjusting a Christian’ s true relations to his brethren. Lightf.’ s reason for adopting 2 is that the question is solely that of the fitness of the Philippians to appear before the tribunal of Christ, and that therefore any reference to their influence upon others would be out of place. How influence upon others can be left out of the question of such fitness, it is not easy to see. Certainly, if we are to believe Christ himself, the awards of the day of Christ will be determined quite as much by the individual’ s relations to his fellow-men as by his personal righteousness, if the two can be separated, as they cannot be. Christ’ s thought on that point is unmistakably expressed in Matthew 25:40; and Paul furnishes his own interpretation of ἀπρόσκοποι in Romans 14:13; 1 Corinthians 10:32; 2 Corinthians 4:3; and especially 1 Corinthians 8:13. εἰςἡμέρανΧριστοῦ : εἰς , not ‘ till,’ as A.V., but ‘ for,’ ‘ against,’ as those who are preparing for it. For this sense of εἰς , comp. 2:16; Ephesians 4:30; 2 Timothy 1:12. 11. πεπληρωμένοικαρπὸνδικαιοσύνης : ‘ being filled with the fruit of righteousness.’ Πεπλ . agrees with the subject of ἦτε in vs. 10, and defines εἰλικρινεῖς and ἀπρόσκοποι more fully. Καρπὸν is the accus. of the remote object, as Colossians 1:9; 2 Thessalonians 1:11. (Comp. LXX, Exodus 31:3.) Paul elsewhere uses πληροῦν with the genit. or dat. (See Romans 1:29, Romans 1:15:13, Romans 1:14; 2 Corinthians 7:4.) The reading of TR καρπων … των is feebly supported. Καρπὸς in its moral and religious sense occurs in vs. 22, 4:17; Romans 1:13, Romans 1:6:21, Romans 1:22, Romans 1:15:28; Galatians 5:22, nearly always of a good result. The phrase ‘ fruit of righteousness’ is from the O.T. (See Proverbs 11:30; Amos 6:13. Comp. James 3:18.) The genit. δικαιοσύνης is not appositional, ‘ fruit which consists in righteousness,’ but, as Galatians 5:22; Ephesians 5:9; James 3:18, ‘ the fruit which righteousness produces.’ Δικαιοσύνη , not in Paul’ s more technical sense of ‘ righteousness by faith,’ but moral rightness; righteousness of life; though, as Mey. justly observes, it is a moral condition which is the moral consequence, because the necessary vital expression of the righteousness of faith. (Comp. Romans 7:4; Colossians 1:10.) “ The technical and the moral conceptions of righteousness may be dogmatically distinguished, but not in fact, since the latter cannot exist without the former” (Weiss). This appears from the next clause— τὸνδιὰἸησοῦΧριστοῦ . Notice the defining force of τὸν . Righteousness without Christ cannot be fruitful (John 15:5, John 15:8, John 15:16). εἰςδόξανκαὶἔπαινονθεοῦ : Construe with the whole preceding sentence, and not with καρπὸν only. Δόξα is not used in N.T. in the classical sense of ‘ notion’ or ‘ opinion.’ In the sense of ‘ reputation’ (John 12:43; Romans 2:7, Romans 2:10). As ‘ brightness’ or ‘ splendor’ (Acts 22:11; Romans 9:4; 1 Corinthians 15:40). ‘ The glory of God’ expresses the sum total of the divine perfections. It is prominent in the redemptive revelation (Isaiah 60:1; Romans 5:2, Romans 4:4). It expresses the form in which God reveals himself in the economy of salvation (Romans 9:23; Ephesians 1:12; 1 Timothy 1:11). It is the means by which the redemptive work is carried on; in calling (2 Peter 1:3); in raising up Christ and believers with him (Romans 6:4); in imparting strength to believers (Ephesians 3:16; Colossians 1:11). It is the goal of Christian hope (Romans 5:2, Romans 5:8:18, Romans 5:21; Titus 2:13). It is the redemptive aspect of the phrase which gives the key to its meaning here. The love of God’ s children, abounding in discriminating knowledge, their being filled with the fruit of righteousness, redounds to his glory as a redeeming God. It honors him in respect of that which is preë minently his glory. Every holy character is a testimony to the divine character and efficiency of the work of redemption. ἔπαινον : The homage rendered to God as a God of ‘ glory.’ (See Ephesians 1:6, Ephesians 1:12, Ephesians 1:14; 1 Peter 1:7.) The apostle now enters upon the subject-matter of the letter. From vs. 12 to vs. 26 he treats of— 1. The state of the gospel in Rome. (a) Its advancement through his imprisonment (12-14). (b) The different kinds of preachers (15-17). 2. His own condition and hopes (18-26). 12-14. Though you may have feared that the cause of the gospel is suffering by reason of my imprisonment, I wish to assure you that it has rather been promoted thereby. My imprisonment has become known as being for Christ’ s sake, not only to the whole band of the præ torian troops, but also to the rest of Rome; and the majority of the Christian brethren have had their faith in God strengthened by my example, and their boldness in preaching the gospel increased. 12. γινώσκεινδὲὑμᾶςβούλομαι : ‘ now I would have you know.’ This phrase does not occur elsewhere in N.T., but Paul uses several similar expressions in order to call special attention to what he is about to say. Thus, θέλωδὲὑμᾶςεἰδέναι (1 Corinthians 11:3; Colossians 2:1); οὐθέλωὑμᾶςἀγνοεῖν (1 Corinthians 10:1; Romans 1:13; 1 Thessalonians 4:13); γνωρίζωὑμῖν (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11). ὰκατ ʼ ἐμὲ : ‘ The things pertaining to me’ ; my experience as a prisoner. (Comp. Ephesians 6:21; Colossians 4:7.) Not ‘ that which has been undertaken against me,’ which would require ἐμοῦ . μᾶλλον : Not ‘ more’ (quantitatively), but ‘ rather.’ Though you feared that my circumstances might injure the cause of the gospel, they have rather promoted it. The comparative is often used without mention of the standard of comparison. (See 2:28; Romans 15:15; 1 Corinthians 7:38, 1 Corinthians 7:12:31; 2 Corinthians 7:7, 2 Corinthians 7:13, etc.; Win. xxxv. 4.) προκοπὴν : Only here, vs. 25, and 1 Timothy 4:15. A word of later Greek, occurring in Plut., Jos., and Philo. (See Wetst.) In LXX, see Sir. 51:17; 2 Macc. 8:8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting a way before an army, and so furthering its march. The opposite is expressed by ἐγκόπτειν , ‘ to cut into,’ ‘ to throw obstacles in the way of,’ and so ‘ to hinder’ (Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7). εὐαγγελίου : Originally ‘ a present given in return for good news.’ (See Hom. Od. xiv. 152; Aristoph. Knights, 647; 2 Samuel 4:10, 2 Samuel 18:22.) In class. Gk. it meant, in the plu., ‘ a sacrifice for good tidings’ ; hence the phrase εὐαγγελίαθύειν (Aristoph. Knights, 656; Xen. Hell. i. 6, 37, iv. 3, 14). Later, ‘ the good news’ itself, as 2 Samuel 18:20, 2 Samuel 18:25, 2 Samuel 18:27; 2 Kings 7:9. Hence ‘ the joyful tidings of Messiah’ s kingdom— the gospel.’ In the N.T., never in the sense of a book. εἰς … ἐλήλυθεν : Not elsewhere in Paul. (See Sap. 15:5.) ‘ Has redounded to’ ; ‘ fallen out unto.’ 13. ὥστετοὺςδεσμούςμουφανεροὺςἐνΧριστῷ : Ὥστε with the accus. w. inf., as 1 Corinthians 1:7. With an explanatory force, the explanation being regarded as a result of the notion of προκοπὴν . (See Jelf, Gram. 863, obs. 7.) Render: ‘ so that my bonds became manifest in Christ’ ; not ‘ my bonds in Christ,’ against which is the position of the words. Moreover, the force of the statement lies in the fact that his imprisonment has become a matter of notoriety as being for Christ. His confinement as a Christian would excite attention and inquiry. (Comp. Ign. Smyr. xi. δεδεμένοςθεοπρεπεστάτοιςδεσμοῖςπάνταςἀσπάζομαι : “ A prisoner in bonds which are divine ornaments, I salute all men.” ) Jerome says: “ Vincula mea manifesta fierent in Christo. Non solum non obsunt sed etiam profuerunt, dum manifestatur me non pro aliquo crimine, sed pro Christo omnia sustinere.” ἐνὅλῳτῷπραιτωρίῳ : ‘ In (or throughout) the whole præ torian guard.’ The præ torians formed the imperial guard. They were ten thousand in number, picked men, originally of Italian birth, but drawn later from Macedonia, Noricum, and Spain. They were originally instituted by Augustus, who stationed three of their cohorts in Rome, and dispersed the others in the adjacent towns. Tiberius concentrated them all at Rome in a permanent and strongly fortified camp. Vitellius increased their number to sixteen thousand. They were distinguished by special privileges and by double pay. Their original term of service was twelve years, afterwards increased to sixteen. On retiring, each soldier received a bounty amounting to nearly nine hundred dollars. Paul was committed to the charge of these troops, the soldiers relieving each other in mounting guard over him in his private lodging. (See note at the end of this chapter.) καὶτοῖςλοιποῖςπᾶσιν : (Comp. 2 Corinthians 13:2.) ‘ All the rest,’ as distinguished from the præ torians. Not as A.V., ‘ in all other places’ (so Chrys., Thdrt., Calv.). His imprisonment as a Christian became known beyond the limits of the guard, in the city at large. Immediately upon his arrival he addressed the chief of the Jews (Acts 28:17), and later a larger number (vs. 23), and for two years received all that came to him (vs. 30). 14. καὶτοὺςπλείοναςτῶνἀδελφῶνἐνκυρίῳπεποιθόταςτοῖςδεσμοῖςμου : ‘ And the majority of the brethren having confidence in the Lord by reason of my bonds.’ τοὺςπλείονας : Not as A.V. ‘ many,’ but ‘ the greater number.’ (Comp. 1 Corinthians 10:5.) Differences as to the connection of the words. 1. ἐνκυρίῳ : (a) with ἀδελφῶν , ‘ brethren in the Lord’ (Alf., Kl., Dw., Weiss, De W., Weizs. [Trans.]); (b) with πεποιθόταςτοῖςδεσμοῖς , ‘ relying on my bonds in the Lord.’ According to this, ἐνκυρίῳ is the modal definition of πεπ . τ . δεσμ . The ground of confidence is τοῖςδεσμ ., not ἐνκυρ ., which marks the nature and sphere of the confidence (so Mey., Lightf., Ellic., Lips., Ead.). 2. πεποιθότας : (a) with τοῖςδεσμοῖς , as that in which confidence is reposed (Mey., Kl., Ead., Lightf., Alf., Lips.); (b) with ἐνκυρίῳ , as the ground of confidence (Beet, Hack.). As to 1 (a), ἀδελφοὶἐνκυρίῳ does not occur elsewhere. None of the passages cited by Kl. and others, such as 1 Corinthians 4:17; Colossians 4:7; Philemon 1:16, are in point, since in none of them does the preposition depend directly on ἀδελφὸς . Moreover, the addition of ἐνκ . would seem superfluous. 1 (b) is grammatically defensible. (See Galatians 5:10; 2 Thessalonians 3:4.) But the sense is forced, if it can be called sense. What is meant by ‘ having confidence in,’ or ‘ trusting in my bonds’ ? 2 (b) is a legitimate construction. (See Jeremiah 31:7, LXX, Eng. Bib. 48:7; Philippians 2:24; and the analogous constructions, Philippians 3:3, Philippians 3:4.) It is true that in such cases πεποιθ . usually precedes; but the change of position is for the sake of emphasis, as Philippians 3:3. Ἐνκυρίῳ is the ground of πεποιθ ., and τοῖςδεσμ . is instrumental. The sense is thus simple and consistent. By Paul’ s bonds the brethren have had their confidence in the Lord strengthened. He has already said that his bonds have become manifest in Christ. The testimony borne by his imprisonment has been distinctly that of Christ’ s prisoner, and has therefore encouraged confidence in Christ. περισσοτέρωςτολμᾷνἀφόβωςτὸνλόγοντοῦθεοῦλαλεῖν : ‘ are more abundantly bold to speak the word of God without fear.’ For περισσοτέρως , comp. 2 Corinthians 1:12, 2 Corinthians 1:2:4; Galatians 1:14. It belongs with τολμᾷν , not with ἀφόβως . Τολμᾷν is to carry into action the feeling of resolute confidence expressed by θαρσεῖν . (See 2 Corinthians 10:2, and W. St. ad loc.) τὸνλόγοντοῦθεοῦ : The message of God; the gospel. Very frequent in N.T. Once in the sense of ‘ the declared purpose of God’ (Romans 9:6). Not elsewhere in Paul with λαλεῖν . For the phrase τὸνλόγ . λαλ . or τὸνλόγ . θε . λαλ ., see Acts 4:31, Acts 13:46, Acts 14:25. Paul’ s boldness and patience in his captivity have stirred up the courage and zeal of the Roman Christians, and probably have awakened shame in some recreant disciples. Chrys. remarks that their courage had not failed before, but had grown by the apostle’ s bonds. 15-17. But all those who preach Christ are not actuated by equally pure motives. While some are moved by love and by sympathy with me as a defender of the gospel, others, in a spirit of envy, contention, and partisanship, proclaim Christ insincerely, seeking to add to the affliction of my captivity. 15. τινὲςμὲνκαὶδιὰφθόνονκαὶἔριν : ‘ some indeed preach Christ even of envy and strife.’ These words are independent of the preceding clause, and introduce a new feature of the condition of the gospel in Rome. The words τὸνλόγ . τ . θε . λαλ . open to the apostle the general subject of the preaching of the gospel in the metropolis. Much wearisome discussion has arisen on the question whether Paul includes those who preach Christ of envy and strife in the πλείονας of vs. 14, or treats them as a distinct class. It seems apparent on its face that the motives of envy and strife which attach to the τινὲςμὲν cannot be reconciled with the ἐνκυρίῳπεποιθ ., nor with the sympathetic consciousness that Paul is set for the defence of the gospel. (See Weiss’ novel effort to reconcile these.) Moreover, the καὶ has its familiar contrasting force, and introduces another and a different class, and not the same class with the addition of a subordinate and baser motive. Thus the τινὲςμὲν are set over against the πλείονας . But who are meant by these τινὲςμὲν Some of the Fathers, as Chrys., Œ c., Theoph., explained of unbelievers who proclaimed Christianity in order to awaken the hatred of Paul’ s enemies; others, as Grot., of Jews, who brought the gospel and its evidences into controversy in order to injure or refute it. Since Beng. the view has prevailed that they were Judaising Christians (so Lightf., Lips., Dw., Mey., Beet, Ellic., Lum., Nedr., Weizs.). But this view does not seem reconcilable with Paul’ s words concerning the Judaisers in this very epistle (3:2), and in the Galatian and Second Corinthian letters. Nowhere in his epistles does Paul speak of the Judaisers as preachers of Christ unless it be “ another Jesus” (2 Corinthians 11:4). Although they accepted Jesus as the Messiah, in their preaching he was thrown into the background behind the claims of the law. Paul found worse enemies among these Christians than among the heathen; yet here he virtually sanctions their preaching, and rejoices in it. To say that they are shown to have been Judaising Christians because they preached Christ of envy and strife, is to argue in a circle. The attempt to solve the difficulty by assuming that the form of Judaistic opposition was milder in Rome than in the East (Mey., Dw., Pfl. Paulinismus, pp. 42, 332) seems like a desperate resource. To say that a conciliation of the Jewish-Christian element in Rome is implied in Paul’ s recognition of the value of the old covenant relation (Romans 3:1 f., Romans 9:4, Romans 10:2); in his charity towards a narrow conscientiousness (14:3-23); in his expressions of love and sympathy for his own race (9:1-3, 10:1, 11:1, 13); and in his warning of the Gentiles against self-elation (11:17-24)— is a piece of special pleading. Paul shows equal respect for narrow conscientiousness in 1 Cor., and he never fails to treat the law and the covenants with respect; while his love and sympathy for his own race appear everywhere. Weiss (Einl. i. d. N. T. § 26) remarks on this passage: “ This is generally supposed to refer to Judaistic teachers in Rome, whose appearance is made an argument for the still strongly Jewish-Christian character of the Roman church. But the way in which Paul unreservedly gives expression to his joy respecting this accession of preaching, makes it quite inconceivable that these personal opponents should have preached a gospel in any way differing from that which he preached.” While therefore the τινὲςμὲν , etc., may include individual Judaisers, they are not to be limited to these. I incline rather to regard them as Pauline Christians who were personally jealous of the apostle, and who sought to undermine his influence. It may be, as Weiss suggests, that as the Roman church before Paul’ s arrival had no definite leadership, it was easy for ambitious and smaller men to obtain a certain prominence which they found menaced by the presence and influence of the apostle. Comp. the state of things in the Corinthian church (1 Corinthians 3:3, 1 Corinthians 3:4). διὰφθόνονκαὶἔριν : Directed at Paul personally. Διὰ , ‘ on account of,’ marking the motive. (Comp. Matthew 27:18; Ephesians 2:4; Romans 13:5.) εὐδοκίαν : A purely Biblical word. As related to one’ s self, it means ‘ contentment,’ ‘ satisfaction’ (Sir. 29:23; 2 Thessalonians 1:11; on which, see Bornemann, Comm. ad loc.). As related to others, it means ‘ good-will,’ ‘ benevolence.’ Of God’ s good-will to men (Luke 10:21; Ephesians 1:5, Ephesians 1:9; Philippians 2:13). The meaning ‘ desire’ (so Lightf. for Sir. 11:7, and Romans 10:1 [see comm. on this pass.], and Thay. Lex. for Romans 10:1) cannot be supported. (See Sanday on Romans 10:1.) For εὐδοκεῖν , see 1 Corinthians 10:5; 2 Corinthians 12:10; 1 Thessalonians 2:12. Here ‘ good-will’ towards Paul and the cause of the gospel. τὸνΧριστὸνκηρύσσουσιν : Κηρύσσειν , orig. ‘ to perform the duty of a herald’ , is the standard N.T. word for the proclamation of the gospel. Not often in any other sense. Of the preaching of John the Baptist (Matthew 3:1; Mark 1:4; Acts 10:37); of preaching the claims of the Mosaic law (Acts 15:21; Galatians 5:11). Chiefly, perhaps wholly, confined to the primary announcement of the gospel, and not including continuous instruction or teaching of believers, which is expressed by διδάσκειν . (See both in Matthew 4:23, Matthew 9:35, Matthew 11:1.) Yet in passages like 1 Corinthians 1:23, 1 Corinthians 9:27, 1 Corinthians 15:11, the distinction between missionary and church preaching cannot be clearly inferred. For the phrase κηρύσσεινΧτὸν or τὸνΧτὸν , ΧτὸνἸησοῦν , Ἰ . Χτὸν , see Acts 8:5; 1 Corinthians 1:23, 1 Corinthians 1:15:12; 2 Corinthians 1:19, 2 Corinthians 4:5. τον before χτον omitted by א ca BFG. 16. The TR reverses the order of vs. 16, 17 (so Dbc KL., Syr.P, and several Fathers). The change seems to have been made in order to conform to the order of the parties in vs. 15. The words in the correct order of our text exhibit a cross-reference (chiasmus), the first specification of vs. 16 referring to the second of vs. 15. Render: ‘ They that are of love (preach Christ) because they know that I am set for the defence of the gospel; and they that are of faction (preach Christ) not purely, because they think to add affliction to my bonds.’ Οἱμὲνἐξἀγάπης and οἱδεἐξἐριθίας (vs. 17) are generic descriptions, and the subjects of καταγγέλλουσιν . Others, as Lightf., Kl., Alf., Ead., R.V., take οἱμὲν , οἱδε as the subjects, and ἐξἀγ ., ἐξἐριθ . as qualifying καταγγ . Thus the rendering would be: ‘ The one preach Christ of love, because they know, etc., and the other class preach Christ of faction because they think,’ etc. According to this construction, however, ἐξἀγ . and ἐξἐριθ . are substantially repetitions of διὰεὐδοκ . and διἀφθόν . καὶἔρ . Lightf.’ s objection to the other construction, that thus τὸνΧτὸνκαταγγ . is made too emphatic, is without force. The emphasis is intended in connection with οὐχἁγνῶς . For the expressions οἱἐξἀγάπης and οἱἐξἐριθίας , comp. John 18:37; Romans 2:8; Galatians 3:7. Εἰδότες and οἰόμενοι (vs. 17) have a causal force; ‘ since they know,’ ‘ since they think.’ ἀπολογίαν : See on vs. 7. The meaning as there. Not as Chrys., Theoph., Œ c., the ‘ account’ of his ministry which Paul was to render to God. κεῖμαι : As Luke 2:34; 1 Thessalonians 3:3; 1 Timothy 1:9. Orig. ‘ to be laid’ ; ‘ to lie.’ Hence ‘ to be appointed or destined.’ 17. ἐριθίας : Not from ἔρις , but ἔριθος , ‘ a hired servant.’ Hence ἐριθία is, primarily, ‘ labor for hire’ (see Tob. 2:11), and is applied to those who serve in official positions for their own selfish purposes, and, to that end, promote party-spirit or faction. Render, ‘ faction.’ καταγγέλλουσιν : Substantially the same as κηρύσσουσιν , though among the compounds of ἀγγέλλειν it signifies ‘ to proclaim with authority,’ with the additional idea of celebrating or commending. Only in Paul and Acts. οὐχἁγνῶς : ‘ Not purely’ or with unmixed motives, summing up all that is included in διὰφθόν . καὶἔρ ., δι ʼ ἐριθ ., and οἰόμ . θλίψινἐγ . The οὐχἁγνῶς and τὸνΧτὸν are suggestively in juxtaposition. (See on 4:8.) οἰόμενοι : Only here in Paul, and only twice besides in N.T. (See LXX, Job 11:2; Job_1 Macc. 5:61; 2 Macc. 5:21, 7:24.) It denotes, in class. Gk., a belief or judgment based principally upon one’ s own feelings, or the peculiar relations of outward circumstances to himself. In its radical sense it implies the supposition of something future and doubtful. In Attic Gk., an opinion with a collateral notion of wrong judgment or conceit (so in the citations from LXX, above). The knowledge of Paul’ s mission by his friends is offset by the malicious imagining of his enemies. θλίψινἐγείρειν : ‘ to raise up affliction.’ TR επιφερειν with DKL. The phrase is unique in N.T., but a similar usage is found in LXX; Proverbs 10:12, Proverbs 10:15:1, Proverbs 10:17:11; Sir. 33:7. The meaning is not that they deliberately set themselves to aggravate Paul’ s sufferings, but that their malice was gratified by the annoyance which their efforts to promote their own partisan ends caused him. 18-26. What then comes of this insincere preaching and of this malice towards me? Only this, that whether Christ is preached in pretext or in truth, he is preached, and in that I rejoice. Yes, and I will continue to rejoice; for I know that this train of afflictions will turn out for my salvation in answer to your prayer and through that which the Spirit of Christ shall supply to me. And thus will be fulfilled my earnest expectation and my hope that I shall be put to shame in nothing; but that, as with all boldness I shall continue to preach and to suffer for Christ’ s sake, Christ will be magnified in this afflicted body of mine, whether I live or die. For as to life, life to me is Christ. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/ 2:1-4. TO , LOVE, AND If therefore there is any power of exhortation in your experience as Christians; if your mutual love affords you any consolation; if you are in true fellowship with the Spirit of God; if there are any tender mercies and compassions in your hearts— I beseech you to complete my joy by your unanimity and your love to each other. Do not act from a spirit of faction or vainglory, but each of you account his brother as better than himself, and study his interests in preference to your own. 1. εἴτιςοὖνπαράκλησιςἐνΧριστῷ : ‘ if there be any exhortation in Christ.’ The particular connection of οὖν is clearly with 1:27, ἥτις … ἐνἐμοί being a digression, though not parenthetical. The main element of πολιτεύεσθε is brave standing for the gospel in a spirit of concord. It is this which is taken up and expanded in the opening of this chapter. ‘ I have exhorted you to stand fast in one spirit; to strive with one mind for the faith of the gospel, unterrified by your adversaries. Therefore complete my joy by being of one accord and avoiding faction and vainglory.’ Out of this appeal grows, logically, the exhortation to humility, without which such unanimity cannot be maintained. The exhortation opens in the form of an adjuration. The rapid succession and variety of the appeals and the repetition of εἴτις are peculiarly impressive. Says Chrys.: πῶςλιπαρῶς , σφοδρῶς , μετὰσυμπαθείαςπολλῆς ! “ How earnestly, how vehemently, with how much sympathy!” This earnestness was largely due to the fact that Paul was disturbed by reports of internal dissensions in the Philippian church. This is indicated not only by his words here, but by his moving appeal to the example of Christ; his admonition to do all things without murmurings and disputings (vs. 14); his entreaty of Euodia and Syntyche (4:2); his exhortation to moderation or forbearance (4:5); and his reference to the peace of God (4:7). The appeal is upon four grounds. The first and third set forth objective principles of Christian life; the second and fourth, subjective principles. The appeal is not to what was demanded by the readers’ personal relations to Paul. So Chrys. “ If ye wish to give me any comfort in my trials, and encouragement in Christ; if you have sympathy with me in my sufferings,” etc. So the Gk. Fathers generally. It is the Christian experience of the Philippians that is appealed to. ‘ I exhort you by those feelings of which, as Christians, you are conscious.’ παράκλησιςἐνΧριστῷ : If the fact of your being in Christ has any power to exhort you to brotherly concord. (Comp. 1 Corinthians 12:12-27; Ephesians 4:15, Ephesians 4:16.) Παράκλησις from παρακαλεῖν , ‘ to call to one’ s side’ for help, counsel, etc. Thus παράκλητος , ‘ an advocate,’ is one who is called in to plead another’ s cause. With this primary sense are associated the ideas of entreaty, exhortation, and consolation. In the sense of ‘ entreaty,’ the noun appears in N.T. only in 2 Corinthians 8:4, but the verb is common. (See Matthew 8:34, Matthew 8:14:36; Mark 1:40, etc.) As ‘ consolation’ or ‘ comfort,’ the noun, Luke 2:25, Luke 2:6:24; 2 Corinthians 1:3, 2 Corinthians 1:7:4; the verb, 2 Corinthians 1:4, 2 Corinthians 1:6, 2 Corinthians 1:7:6. As ‘ exhortation’ or ‘ counsel,’ the noun, Acts 13:15; Romans 12:8; Hebrews 13:22; the verb, Acts 2:40, Acts 2:11:23; Romans 12:8; Titus 2:15. The last sense is the usual one in Paul. παραμύθιον : ‘ persuasion.’ Only here, but the earlier form παραμυθία , 1 Corinthians 14:3. Class. ‘ address,’ ‘ exhortation’ (Plat. Leg. vi. 773 E, ix. 880 A); ‘ assuagement’ or ‘ abatement’ (Soph. Elec. 130; Plat. Euthyd. 272 B). Hence ‘ consolation’ (Plat. Repub. 329 E). See παρακαλεῖν and παραμυθεῖσθαι together, 1 Thessalonians 2:11. Here, the form which παράκλησις assumes— a friendly, mild persuasion, “ not pæ dagogic or judicial” (Kl.). Paul means, therefore, ‘ if love has any persuasive power to move you to concord.’ κοινωνίαπνεύματος : ‘ fellowship of the Spirit.’ (Comp. Romans 15:30.) For κοινωνία , see on 1:5. The exact phrase only here, and κοιν . with πν . only 2 Corinthians 13:13. Πνεῦμα is the Holy Spirit. The meaning is ‘ fellowship with the Holy Spirit,’ not ‘ fellowship of spirits among themselves.’ The genitive is the genitive of that of which one partakes. So habitually by Paul (1 Corinthians 1:9, 1 Corinthians 1:10:16; 2 Corinthians 8:4, 2 Corinthians 8:13:13; Ephesians 3:9; Philippians 3:10). Not ‘ the fellowship which the Spirit imparts,’ which would be grammatical, but contrary to N.T. usage. Hence Paul means, ‘ if you are partakers of the Holy Spirit and his gifts and influences.’ εἴτιςσπλάγχνακαὶοἰκτιρμοί : ‘ if any tender mercies and compassions.’ τιςσπλαγχνα with א and nearly all the verss. is overwhelmingly supported agt. τινα in a few minusc., Clem., Chrys., Thdrt., Theoph. But the attested reading is a manifest solecism,— either a transcriber’ s error, or a hasty repetition of τις . For σπλάγχνα , see on 1:8, and comp. Philemon 1:7, Philemon 1:12, Philemon 1:20. The exact phrase σπλ . καὶοἰκ . only here, but see James 5:11; Colossians 3:12. Σπλάγχνα is the organ or seat of compassionate emotion: οἰκτιρμοί are the emotions themselves. (See Schmidt, Synon. 143, 4.) 2. πληρώσατέμουτὴνχαρὰν : ‘ fulfil’ or ‘ fill ye up my joy.’ Πληρ ., in its original sense, ‘ to make full’ ; the joy regarded as a measure to be filled. (Comp. John 3:29, John 3:15:11, John 3:17:13; 2 Corinthians 10:6.) Μου before τὴνχαρὰν implies no special emphasis. (See Colossians 4:18; Philemon 1:20; and often elsewhere.) (Win. xxii.) ἵνα : not ‘ in order that,’ but to be taken with ‘ I bid’ or ‘ exhort,’ which is implied in the imperat. πληρώσατε , and indicating the purport of the bidding. (See on 1:9.) Mey. maintains the telic sense, and Lightf. renders ‘ so as to,’ but refers to 1:9, where he explains ἴνα as signifying purport. τὸαὐτὸφρονῆτε : ‘ be of the same mind.’ (Comp. Romans 12:16, Romans 12:15:5; 2 Corinthians 13:11; Philippians 4:2.) For φρονῆτε , see on 1:7. This more general expression is defined by the following two, not three, separate clauses. τὴναὐτὴνἀγάπηνἔχοντες : ‘ having the same love.’ Mutual love, and the one love of God in all. (See Colossians 1:4; 1 Thessalonians 3:12; 2 Thessalonians 1:3; 1 John 4:12-16.) σύνψυχοιτὸἓνφρονοῦντες : ‘ with harmony of soul cherishing the one sentiment.’ This second participial clause points back to τὸαὐτὸφρονῆτε , and is illustrated by σύνψυχοι , which marks the common disposition under the influence of which unanimity of sentiment is to be attained. So Mey., Alf., Ellic., Weiss, Beet. Others, as WH., Kl., Lightf., De W., Lips., Weizs., take σύνψ . and τὸἒνφρον . as separate predicates. The attempted distinctions between τὸαὐτὸ and τὸἓν are hypercritical. Thus, τὸἓν , agreement of mind and will; τὸαὐτὸ , agreement in doctrine (Calov., Am E., Rosenm.); τὸαὐτὸ , unanimity in general; τὸἓν , the one concrete object of their striving (Weiss). The two are practically synonymous. Wetstein cites λέγοντεςἓνκαὶταὐτὸ (Polyb. v. 441), and ἓνκαὶταὐτὸφρονοῦντες (Aristid. Concord. Rhodior. 569). This is the only occurrence of σύνψυχος in Bib. Gk. (Comp. ἰσόψυχος , vs. 20.) For τοενφρον . א * Act_17, Vulg., Goth., read τοαυτοφρον ., a mechanical conformation to τοαυτοφρονητε . The same exhortation to concord is now put negatively, showing what the requirement excludes. 3. μηδὲνκατ ʼ ἐριθίανμηδὲκατὰκενοδοξίαν : ‘ being in nothing factiously or vaingloriously minded.’ (Comp. Ign. Philad. i., viii.) Supply φρονοῦντες from vs. 2, which is better than ποιοῦντες or πράσσοντες (A.V.; R.V.), since the thought is on the line of moral disposition rather than of doing. For the suppression of the verb, comp. Galatians 5:13; 2 Corinthians 9:6; Matthew 26:5. ἐριθίαν : see on 1:17. κατὰ : ‘ by way of’ ; marking the rule or principle according to which something is done. (See John 2:6; Romans 2:2, Romans 2:11:21; Win. xlix.) κενοδοξίαν : ‘ vainglory.’ Only here in N.T., but comp. LXX; Sap. 14:14; 4 Macc. 2:15, 8:18; and κενοδοξῶν (4 Macc. 5:9); also κενόδοξοι (Galatians 5:26). Primarily, ‘ vain opinion,’ ‘ error,’ as Ign. Magn. xi., ἄγκιστρατῆςκενοδοξίας . (See on δόξα , 1:11.) A vain conceit of possessing a rightful claim to honor. Suidas defines, ‘ any vain thinking about one’ s self.’ It implies a contrast with the state of mind which seeks the true glory of God, as ch. 1:26. Its object is vain and fleshly— something which imparts only a superficial glitter in the eyes of the worldly-minded. In Galatians 5:26, κενόδοξοι is further defined by ἀλλήλουςπροκαλούμενοι , ἀλλήλοιςφθονοῦντες . The temptation to this fault would arise, on the Jewish side, from the conceit of an exclusive divine call, privilege, and prerogative, and an exaggerated estimate of circumcision and the law (Romans 3:1, Romans 9:4). Against these the Philippians are warned in ch. 3. On the Gentile side the temptation would lie in the conceit of a profound gnosis, and in their self-esteem growing out of their call and the rejection of the Jews. Paul deals with this in Romans 11:20-25. They might also be tempted by the fancy of their own superior culture and breadth of view to despise the scruples of weak brethren. (See Rom_14.; 1Co_8.) τῇταπεινοφροσύνῃ : ‘ in lowliness of mind.’ In class. Gk. ταπεινὸς usually implies meanness of condition; lowness of rank; abjectness. At best the classical conception is only modesty, absence of assumption, an element of worldly wisdom, and in no sense opposed to self-righteousness. The word ταπεινοφροσύνη is an outgrowth of the gospel. It does not appear before the Christian era. The virtue itself is founded in a correct estimate of actual littleness conjoined with a sense of sinfulness. It regards man not only with reference to God, but also with reference to his fellowmen, as here. The article τῇ probably denotes the virtue considered abstractly or generically. (Comp. Romans 12:10 ff.) It may, however, be used possessively, ‘ your lowliness’ (Lightf.), or as indicating the due lowliness which should influence each (Ellic.). ἀλλήλουςἡγούμενοιὑπερέχονταςἑαυτῶν : ‘ each counting other better than himself.’ (Comp. Romans 12:10.) Ἡγεῖσθαι implies a more conscious, a surer judgment, resting on more careful weighing of the facts, than νομίζειν . (See Schmidt, Synon. 105, 4; 70, 1, 3, 7.) Ὑπερέχειν with genit. not elsewhere in Paul. (Comp. iv. 7; Romans 13:1.) B reads τους with υπερεχοντας . DFG υπερεχοντες . 4. ἕκαστοισκοποῦντες — ἕκαστοι : 1st εκαστοι , as ABFG 17, Vulg.; א CDKLP, Goth., Cop., Arm., Syr.utr, read εκαστος , WH. marg. 2d εκαστοι , as א ABCvi Dgr P 17, 31, 47, Cop.; KL, Goth., Syr.utr, Arm., read εκαστος . For σκοποῦντες with a few Fath. reads σκοπειτε . σκοποῦντες : ‘ looking.’ For this use of the participle instead of the imperative, comp. Romans 12:9; Hebrews 13:5. It forms an expansion of the previous words. Σκοπεῖν is ‘ to look attentively’ ; to fix the attention upon a thing with an interest in it. (See Romans 16:17; 2 Corinthians 4:18; Galatians 6:1; Philippians 3:17.) Hence, often, ‘ to aim at.’ (Comp. σκοπὸν , 3:14.) Schmidt defines: “ to direct one’ s attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfil towards it. Also to have an eye to with a view of forming a right judgment” (Synon. 11, 12). ἀλλὰκαὶ : Καὶ , ‘ also,’ is inserted because Paul would not have it understood that one is to pay no attention to his own affairs. א * Act_17 join 2d εκαστοι with τουτ . φρον . following. The previous sentence would therefore end with ετερων . Humility is urged because it is necessary to concord, as κενοδοξία is fatal to concord. For the supreme example and illustration of this virtue, the readers are now pointed to Jesus Christ. (Comp. Romans 15:3; 2 Corinthians 8:9; 1 Peter 2:21, and the striking parallel in Clem. ad Cor. xvi.) 5-8. Cherish the disposition which dwelt in Christ Jesus. For he, though he existed from eternity in a state of equality with God, did not regard that divine condition of being as one might regard a prize to be eagerly grasped, but laid it aside, and took the form of a bondservant, having been made in the likeness of men: and having been thus found in fashion as a man, he humbled himself by becoming obedient to God even so far as to suffer death, yea, the ignominious death of the cross. On the whole passage, see note at the end of this chapter. 5. τοῦτοφρονεῖτεἐνὑμῖνὃκαὶἐνΧριστῷἸησοῦ : ‘ have this mind in you which was also in Christ Jesus.’ א c DFGKLP, Goth., Syr.P, insert γαρ after τουτο ; א ABC 17, 37, Cop., Arm., Æ th., omit γαρ ; φρονειτε with א ABC DFG 67**, Vulg., Syr.utr; C3 KLP, Cop., Arm., Goth., read φρονεισθω . ἐνὑμῖν : ‘ in you’ ; not ‘ among you,’ which is precluded by the following ἐνΧἸ . (Comp. Matthew 3:9, Matthew 3:9:3, 21.) Ἐνὑμῖν with the active φρονεῖτε presents no difficulty if it is remembered that φρονεῖν signifies the general mental attitude or disposition. (See on 1:7.) ἐνΧἸ : There was a slight difference of opinion as to whether that which is commended to imitation is Christ’ s ταπεινοφροσύνη (so the Gk. Fathers), or his self-denying zeal for the salvation of others (Aug. Ans.). It is both combined. They are represented respectively by ἐταπείνωσεν (vs. 8) and ἐκένωσεν (vs. 7). So Beng., “ qui non sua quaesiverit sed se ipsum demiserit.” 6. ὃς : Refers to Christ as the subject. It is the subject of both classes of statements which follow,— those predicated of Christ’ s preincarnate state and of his human condition. The immediate context defines the specific reference in each case. ἐνμορφῇθεοῦ : ‘ in the form of God.’ ‘ Form’ is an inadequate rendering of μορφὴ , but our language affords no better word. By ‘ form’ is commonly understood ‘ shape,’ ‘ sensible appearance.’ So of Christ’ s human form (Mark 16:12). But the word in this sense cannot be applied to God. Μορφὴ here means that expression of being which is identified with the essential nature and character of God, and which reveals it. This expression of God cannot be conceived by us, though it may be conceived and apprehended by pure spiritual intelligences. ὑπάρχων : ‘ subsisting’ or ‘ though he subsisted.’ Originally ‘ to begin,’ ‘ make a beginning’ ; thence ‘ to come forth’ ; ‘ be at hand’ ; ‘ be in existence.’ It is sometimes claimed that ὑπάρχειν , as distinguished from εἶναι , implies a reference to an antecedent condition. Thus R.V. marg. ‘ being originally.’ Suidas, = προεῖναι . That it does so in some cases is true. (See Thuc. iv. 18, vi. 86; Hdt. ii. 15; Dem. iii. 15, v. 13.) Comp. the meaning ‘ to be taken for granted’ (Plat. Symp. 198 D; Tim. 30 C). On the other hand, it sometimes denotes a present as related to a future condition. (See Hdt. vii. 144; Thuc. ii. 64; and the meaning ‘ to be in store’ [Æ s. Ag. 961].) The most that can be said is that the word is very often used with a relative meaning; while, at the same time, it often occurs simply as ‘ to be.’ (See Schmidt, Synon. 81, 7.) οὐχἁρπαγμὸνἡγήσατοτὸεἶναιἴσαθεῷ : ‘ counted it not a prize to be on an equality with God.’ Ἁρπαγμὸν is here equivalent to ἅρπαγμα , the more regular form for the object of the action,— the thing seized,— while substantives in μος have usually an active sense. There are, however, exceptions to this. Thus θεσμός and χρησμός are neither of them used actively. Φραγμός , ‘ a fencing in,’ is also used like φράγμα , ‘ a fence.’ Ἁγιασμός is both ‘ the act of consecration’ and ‘ sanctification.’ (Comp. ὀνειδισμός , σωφρονισμός , and ἱλασμός .) There is only one example of ἁρπαγμός in any class. author (Plut. Moral. p. 12A) where the meaning is apparently active. It occurs in two passages of Cyr. Alex., De Adorat. i. 25, and Cont. Jul. 6., both in a passive sense, and in Euseb. Comm. in Luc. 6., also passive. Max. Conf. Schol. in Lib. de divin. nom. 57 D, explains οὐχἁρπ . ἡγ . by οὐκἀπηξίωσενὡςἄνθρωποςὑπακοῦσαι . It should also be observed that rapina, by which ἁρπαγμὸν is rendered in the Lat. trans. of Origen and Theo. Mops., is used both actively and passively, the latter in poetry and late Latin. In this condition of the evidence it is certainly straining a point, to say the least, to insist on making the rendering of the passage turn on the active meaning of ἁρπαγμὸν , as Mey. Ἅρπαγμα is often used with ἡγεῖσθαι , as ἁρπαγμὸν here, in the sense of ‘ to clutch greedily.’ ἡγήσατο : See on vs. 3. Weiss suggests that the phrase ἁρπ . ἡγ . may have been chosen with reference to ἡγούμενοι of vs. 3, in order to emphasise the disposition from which Christ’ s self-humiliation proceeded. τὸεἶναιἴσαθεῷ : Εἶναι , ‘ to exist’ ; not as the abstract substantive verb ‘ to be.’ Ἴσα is adverbial, ‘ in a manner of equality.’ (Comp. Thuc. iii. 14; Eurip. Orest. 882; and other examples in Win. xxvii.) (See LXX; Job 5:14; Sap. 7:3.) The phrase therefore does not mean ‘ to be equal with God,’ but ‘ existence in the way of equality with God’ (Mey., Ellic., Weiss, De W., Kl.). Others, as Lightf., take ἴσα predicatively, and εἶναι as ‘ to be.’ 7. ἀλλὰἑαυτὸνἐκένωσεν : ‘ but emptied himself.’ For the verb, comp. Romans 4:14; 1 Corinthians 1:17, 1 Corinthians 1:9:15; 2 Corinthians 9:3; LXX; Jeremiah 14:2, Jeremiah 15:9. Not used or intended here in a metaphysical sense to define the limitations of Christ’ s incarnate state, but as a strong and graphic expression of the completeness of his self-renunciation. It includes all the details of humiliation which follow, and is defined by these. Further definition belongs to speculative theology. On Baur’ s attempt to show traces of Gnostic teaching in these words, see Introd. vi. μορφὴνδούλουλαβών : ‘ having taken the form of a bondservant.’ Characterising ἑαυ . ἐκ . generally. The participle is explanatory, ‘ by taking.’ (Comp. Ephesians 1:9; and see Burt. 145, and Win. xlv.) Μορφὴν , as in vs. 6, an expression or manifestation essentially characteristic of the subject. Christ assumed that form of being which completely answered to and characteristically expressed the being of a bondservant. Only μορφὴδούλου must not be taken as implying a slave-condition, but a condition of service as contrasted with the condition of equality with God. Some, as Mey., Ellic., supply θεοῦ , ‘ servant of God.’ But this limits the phrase unduly. He was not servant of God only, but of men also. (Comp. Matthew 20:27, Matthew 20:28; Mark 10:44, Mark 10:45; Luke 12:37; John 13:1-5, John 13:13-17.) ἐνὁμοιώματιἀνθρώπωνγενόμενος : ‘ having become (been made) in the likeness of men.’ Defining μορ . δού . λαβ . more specifically. Ὁμοιώματι does not imply the reality of Christ’ s humanity as μορφὴθε . implied the reality of his deity. The former fact is stated in ἐνμορ . δού . As that phrase expressed the inmost reality of Christ’ s servantship,— the fact that he really became the servant of men, — so ἐνὁμ . ἀνθ . expresses the fact that his mode of manifestation resembled what men are. This leaves room for the other side of his nature, the divine, in the likeness of which he did not appear. His likeness to men was real, but it did not express his whole self. The totality of his being could not appear to men, for that would involve the μορ . θε . The apostle views him solely as he could appear to men. All that was possible was a real and complete likeness to humanity. (Comp. Romans 5:14, Romans 6:5, Romans 8:3.) “ To affirm likeness is at once to assert similarity and to deny sameness” (Dickson, Baird Lect., 1883). γενόμενος : Contrasted with ὑπάρχων . He entered into a new state. (Comp. John 1:14; Galatians 4:4; 1 Timothy 3:16.) For the phrase γενόμενοςἐν , see Luke 22:44; Acts 22:17; Romans 16:7; 2 Corinthians 3:7. καὶσχήματιεὑρεθεὶςὡςἄνθρωπος : ‘ and being found in fashion as a man.’ Σχῆμα is the outward fashion which appeals to the senses. The ‘ form of a bondservant’ expresses the fact that the manifestation as a servant corresponded to the real fact that Christ came as a servant of men. In ἐνὁμ . ἄνθ . the thought is still linked with that of his essential nature, which rendered an absolute identity with men impossible. In σχῆμ . εὑρ . the thought is confined to the outward guise as it appealed to human observation. Σχῆμα denotes something changeable as well as external. It is an accident of being. (See 1 Corinthians 7:31.) The compounds of μορφὴ and σχῆμα bring out the difference between the inward and the outward. Thus συμμόρφους , Romans 8:29; συμμορφιζόμενος , Philippians 3:10; μεταμορφούμεθα , 2 Corinthians 3:18; Romans 12:2; μορφωθῇ , Galatians 4:19; — all of an inner, spiritual process, while συσχηματίζεσθαι (Romans 12:2; 1 Peter 1:14) marks a process affecting that which is outward. See the two together in Philippians 3:21. See Lightf.’ s note on the synonyms μορφὴ and σχῆμα (Comm. p. 127). Mey. and De W. take καὶσχ . … ἄνθ . with the preceding clause: ‘ becoming in the likeness of men and (so) found in fashion,’ etc. This is plausible, but it makes the next sentence very abrupt, and breaks the progression. Εὑρεθεὶς introduces a new portion of the history. The laying aside of the form of God— the self— emptying— consisted in his taking the form of a servant and becoming in the likeness of men. In this condition he is found. In this new guise he first becomes apprehensible to human perception; and on this stage, where he is seen by men, other acts of humiliation follow. (Comp. Isaiah 53:2.) Εὑρεθεὶς is not a Hebraism, nor does it stand for εἶναι . Εἶναι expresses the quality of a person or thing in itself; εὑρ . the quality as it is discovered and recognised. (Comp. Matthew 1:18; Luke 17:18; Acts 5:39; Romans 7:10; 2 Corinthians 11:12; and see Win. lxv.) ὡς : not what he was recognised to be, which would have been expressed by ἄνθρωπος alone; but as, keeping up the idea of semblance expressed in ὁμοιώματι . 8. ἐταπείνωσενἑαυτὸν : ‘ he humbled himself.’ The emphasis is on the act, not on the subject. Not synonymous with ἐκένωσεν . (Comp. 2 Corinthians 11:7; Philippians 4:12.) The more general ἐταπείνωσεν is now specifically defined. γενόμενοςὑπήκοος : ‘ becoming obedient or subject.’ He became as a man; in that condition he humbled himself; his humiliation appeared in his subjection. Γενόμ ., with an explanatory force, ‘ by becoming.’ Understand θεῷ . (Comp. Matthew 26:39; Romans 5:19; Hebrews 5:8.) μέχριθανάτου : ‘ even unto death.’ To the extent of death. (Comp. Hebrews 12:4; 2 Timothy 2:9.) θανάτουδὲσταυροῦ : ‘ yea, death of the cross.’ Δὲ introduces another and more striking detail of the humiliation, and leads on to a climax: ‘ death, yea, the most ignominious of deaths.’ For this force of δὲ , comp. Romans 3:22, Romans 9:20. σταυροῦ : א adds του . The close of the description leaves the reader at the very lowest point of Christ’ s humiliation, death as a malefactor; the mode of death to which a curse was attached in the Mosaic law. (See Deuteronomy 21:23; Galatians 3:13; Hebrews 12:2.) Paul, as a Roman citizen, was exempt from this disgrace. The result of this humiliation was the highest exaltation. 9-11. On this account God exalted him above all creatures, and bestowed on him the name which is above every name; that in the name of Jesus all beings in heaven, earth, and hades, should bow the knee and acknowledge him as Lord, and by this confession glorify God the Father. 9. διὸκαὶὁθεὸςαὐτὸνὑπερύψωσεν : ‘ wherefore also God highly exalted him.’ διὸ : ‘ in consequence of which.’ (Comp. Hebrews 2:9, Hebrews 12:2.) The idea of Christ’ s receiving his exaltation as a reward was repugnant to the Reformed theologians. Calvin attempts to evade it by explaining διὸ as quo facto, which is utterly untenable. At the same time, it is not necessary to insist on the idea of recompense, since διὸ may express simply consequence; and exaltation is the logical result of humility in the N.T. economy (Matthew 23:12; Luke 14:11, Luke 18:14). As Mey. remarks, “ Christ’ s saying in Matthew 23:12 was gloriously fulfilled in his own case.” “ Die Erniedrigung ist nur die noch nicht eingetretene Herrlichkeit,” says Schmidt (Art. “ Stand, doppelter Christi,” Herz. Rl. Enc.). For διὸκαὶ introducing a result, see Luke 1:35; Acts 10:29. The consequence corresponding to the humiliation is expressed by καὶ . Different explanations of καὶ are given, however. Lightf. and Kl.; maintain the sense of reciprocation,— ‘ God, on his part’ ; Ellic., contrast of the exaltation with the previous humiliation. ὑπερύψωσεν : Only here in N.T. In LXX; Psa_97 (96):9; Daniel 4:34. Not in class. Gk. Paul is fond of ὑπὲρ in compounds, and the compounds with ὑπὲρ are nearly all in his writings. (See Ellic. on Ephesians 3:20.) Its force here is not ‘ more than before,’ nor ‘ above his previous state of humiliation,’ but ‘ in superlative measure.’ This exaltation took place through Christ’ s ascension (Romans 1:3, Romans 1:4, Romans 1:8:34; Ephesians 4:9, Ephesians 4:10; Colossians 3:1). But the exaltation is viewed, not in respect of its mode, but as a state of transcendent glory, including his sitting at God’ s right hand (Romans 8:34; Colossians 3:1); his lordship over the living and the dead (Romans 14:9); and his reign in glory (1 Corinthians 15:25). καὶἐχαρίσατοαὐτῷτὸὄνοματὸὑπὲρπᾶνὄνομα : ‘ and gave unto him the name which is above every name.’ ἐχαρίσατο : See on 1:29. Christ obtained as a gift what he renounced as a prize. (See Ephesians 1:21; Hebrews 1:4.) τὸὄνομα : Possibly with a reference to the practice of giving a new name to persons at important crises in their lives. (See Genesis 17:5, 32:28; Revelation 2:17, Revelation 3:12.) The name conferred is JESUS CHRIST, combining the human name, which points to the conquest won in the flesh, and the Messianic name, ‘ the Anointed of God.’ The two factors of the name are successively taken up in vs. 10, 11. There is a great variety of explanations on this point: Κύριος (Kl., Lips., Weiss), Ἰησοῦς (Ellic., Ead.), ἸησοῦςΧριστὸς (De W., Mey.), Υἱὸς (Thdrt., Pelag., Aug.), Θεὸς (Theoph., Œ c.). Lightf. holds that ὄνομα means ‘ title’ or ‘ dignity,’ and must be taken in the same sense in both verses. (See on next vs.) The reading τοονομα is acc. to א ABC 17. το is omitted by DFGKLP. 10. ἵνα : Denotes the purpose of the exaltation. ἐντῷὀνόματιἸησοῦ : ‘ In the name of Jesus’ ; not ‘ at the name.’ Ὄνομα with τοῦκυρ . ἡμ . ἸΧ , or τ . κυρ . Ι ., or κυρ . Ἰ ., or αὐτοῦ (Cht.), occurs ten times in Paul. In none of these cases is the word a mere title of address. Paul follows the Hebrew usage, in which the name is used for everything which the name covers, so that the name is equivalent to the person himself. (So Matthew 6:9, Matthew 10:41.) To baptize into the name of the Father, Son, and Holy Spirit is to put the subject of baptism symbolically into connection and communion with all that those names represent. He who believes on the name of the Lord believes on the Lord himself. Hence, to bow the knee in the name of Jesus is to pay adoration in that sphere of authority, grace, and glory for which the name stands; as being consciously within the kingdom of which he is Lord, as recognising the rightfulness of the titles ‘ Jesus,’ ‘ Saviour,’ ‘ Lord,’ and as loyally accepting the obligations which those titles imply. πᾶνγόνυκάμψῇ : Comp. Isaiah 45:23; Romans 14:11. The meaning can only be that Christ is presented as the object of worship; his claim to that honor being fixed by the previous declarations. Before his incarnation he was on an equality with God. After his incarnation he was exalted to God’ s right hand as Messianic sovereign. ἐπουρανίωνκαὶἐπιγείωνκαὶκαταχθονίων : The whole body of created intelligent beings in all departments of the universe. (See Romans 8:21; 1 Corinthians 15:24; Ephesians 1:20-22; Hebrews 2:8; Revelation 5:13; and comp. Ign. Trall. 9.; Polyc. Phil. ii.) Ἐπουράνιοι are heavenly beings, angels, archangels, etc. (Ephesians 1:21, Ephesians 1:3:10; Hebrews 1:4-6; Heb_1 Pet. 3:23); Ἐπίγειοι , beings on earth (1 Corinthians 15:40). καταχθονίων : Only here in Bib. and Apocr. In class. of the infernal gods. Chr., Œ c., Theoph., and the mediæ val expositors explain of the demons, citing Luke 4:34; James 2:19. These, however, are not regarded by Paul as in Hades. (See Ephesians 2:2, Ephesians 6:12.) Rather the departed in Hades. Nothing definite as to Christ’ s descent into Hades can be inferred from this. Lightf. regards all the genitives as neuter, urging that the whole creation is intended, and that the limitation to intelligent beings detracts from the universality of the homage. This, however, seems to be over-subtilising. 11. ἐξομολογήσηται : ‘ should confess.’ The LXX, Isaiah 45:23, has ὀμεῖται , ‘ shall swear,’ for which the seventh-century correctors of א read ἐξομολογήσεται . WH., Treg., R.T., Weiss. (Txtk. Unt.), read εξομολογησηται with א B; Tisch. εξομολογησεται , with . It is possible that εται may have been altered to ηται by transcribers in order to conform it to κάμψῃ . Lightf. renders ‘ confess with thanksgiving.’ He says that the secondary sense of ἐξομολ ., ‘ to offer thanks,’ has almost entirely supplanted its primary meaning, ‘ to declare openly.’ But out of eleven instances in the N.T., four are used of confessing sins, one of Christ’ s confession of his servants before the Father, and one of Judas’ ‘ agreeing’ or ‘ engaging’ with the chief priests. He says, further, that ‘ confess with thanksgiving’ is the meaning in Isaiah 45:23. But the reading there is ὀμεῖται . Κύριος does not necessarily imply divinity. It is used in LXX of Abraham (Genesis 18:12; comp. 1 Peter 3:6); of Joseph (Genesis 42:10, Genesis 42:33); of Elkanah (1 Samuel 1:8). In the Pauline writings the master of slaves is styled both δεσπότης (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9), and κύριος (Ephesians 6:9; Colossians 4:1). Often in N.T. in the general sense of ‘ master,’ or in address, ‘ sir.’ Of God, Matthew 1:20, Matthew 1:22, Matthew 1:24, Matthew 1:2:15; Acts 11:16. Ὀκύριος is used by Mt. of Christ only once (21:3) until after the resurrection (28:16). In the other gospels much oftener. In the progress of Christian thought in the N.T. the meaning develops towards a specific designation of the divine Saviour, as may be seen in the expressions ‘ Jesus Christ our Lord,’ ‘ Jesus our Lord,’ etc. Von Soden remarks: “ God gave him the name Jesus Christ. It was necessary that his human, Messianic character should be developed before men would confess that Jesus is Lord. What God as Jehovah in the old Covenant has determined and prepared, Christ shall now carry out.” εἰςδόξανθεοῦπατρός : ‘ to the glory of God the Father.’ (Comp. John 12:28, John 12:13:31, John 12:32, John 12:14:13, John 12:17:1.) The words are dependent upon ἐξομολ ., not on ὅτι . It is the confession that is to be to the glory of God the Father, not the fact that Christ is Lord. (See Romans 15:7-9; Ephesians 1:6, Ephesians 1:11, Ephesians 1:12; 2 Corinthians 1:20.) “ Everywhere where the Son is glorified the Father is glorified. Where the Son is dishonored the Father is dishonored” (Chr.). (See Luke 10:16; John 5:23.) Some practical exhortations are now drawn from the divine example just portrayed, especially from the spirit of subjection exhibited by the incarnate Lord. 12-18. Wherefore, my beloved brethren, even as you have always manifested a spirit of obedience, so now, not as though I were present, but much more in my absence, carry out your own salvation with conscientious caution and self-distrust, because you are appointed to carry out God’ s good pleasure; and it is for this that God energises your will and stimulates you to work. That you may thus carry the divine will into effect, perform all its dictates without murmuring or criticising, that so you may show yourselves blameless and guileless, true children of God in the midst of an ungodly society, in which you are to appear, holding forth the gospel as luminaries in a dark world. Thus I shall have good reason to boast when Christ shall appear, that my labors for you have not been in vain. Yes, even if, along with the offering of your faith to God, my own blood is to be poured out like a libation at a sacrifice, I rejoice in this, because my death will only promote the working out of your salvation; and this will be a cause of joy to you no less than to me. 12. ὥστε : ‘ so that’ ; ‘ so then.’ The point of connection through ὥστε with the preceding passage is ὑπήκοος in vs. 8. As Christ obtained exaltation and heavenly glory through perfect obedience to God, therefore do you, with like subjection to him, carry out your own salvation. The spirit of obedience is to be shown in their godly fear, in the avoidance of murmuring and skeptical criticism, and in their holy lives and their bold proclamation of the gospel in the midst of ungodly men. For a similar use of ὥστε , comp. iv. 1; Romans 7:12; 1 Corinthians 14:39, 1 Corinthians 15:58. ὑπηκούσατε : Υ̓πακούειν is, properly, to obey as the result of listening or hearkening . Πειθαρχεῖν , which is much less frequent, is the only word which expresses the conception of obedience absolutely— as to authority . (See Acts 5:29, Acts 5:32, Acts 5:27:21; Titus 3:1) The question whether θεῷ or μοὶ is to be supplied is quite superfluous, since ὑπηκ . is used absolutely. Ye have always shown a spirit of obedience, whether to God or to me as his apostle. μὴὡςἐντῇπαρουσίᾳμουμόνον : ‘ not as in my presence only.’ Connect with κατεργάζεσθε , not with πάντ . ὑπηκ ., which would require οὐ instead of μὴ (see Win. lv, and Burt. 479), and would imply that the readers, left to themselves, had been more obedient than when Paul was with them. ὡς : Introduced because Paul could not give an admonition for the time when he would be present. It points to an inward motive by which the readers are not to suffer themselves to be influenced. (Comp. Romans 9:32; 2 Corinthians 2:17; Philemon 1:14.) They are not to work out their salvation as if they were doing it in Paul’ s presence merely, neglecting it in his absence. ως omitted by Lat. Vet., Vulg., Syr.P, Cop., Arm., Æ th., B, 17. WH. bracket. μόνον : with ἐντῇπαρ . μου , on which the emphasis lies. For its position after the emphatic word, comp. Romans 4:16, Romans 4:23; 1 Thessalonians 1:5. νῦν : Now that you are deprived of my personal presence. ἀπουσίᾳ : Only here in Gk. Bib., and not common anywhere. μετὰφόβουκαὶτρόμουτὴνἑαυτῶνσωτηρίανκατεργάζεσθε : ‘ carry out your own salvation with fear and trembling.’ (Comp. Hebrews 12:28.) Φόβος and τρόμος often occur together in LXX. (See Genesis 9:2; Exodus 15:16; Isaiah 19:16.) In N.T. see 1 Corinthians 2:3; 2 Corinthians 7:15; Ephesians 6:5. Φόβος is godly fear, growing out of recognition of weakness and of the power of temptation; filial dread of offending God. (See Acts 9:31; Romans 3:18; 2 Corinthians 7:1; 1 Peter 1:17, 1 Peter 3:15.) Chr. justly observes that καὶτρόμου only strengthens the μετ . φόβ . Paul would say: ‘ The work is great. Failure is possible. Do not be over confident.’ “ It is necessary to fear and tremble in each one’ s working out of his own salvation, lest he be tripped up and fail of this” (Œ c.). τὴνἑαυτ . σωτ . κατεργ .: Κατεργάζεσθαι is ‘ to accomplish’ ; ‘ achieve’ ; ‘ carry out or through.’ So Beng., “ usque ad metam” ; Calov., “ ad finem perducere” ; Grot., “ peragere.” (See Romans 4:15, Romans 4:5:3; 2 Corinthians 5:5; James 1:3; Ephesians 6:13; and comp. especially 2 Corinthians 7:10.) There is no contradiction implied of the truth that salvation is the gift of God’ s grace (Ephesians 2:8). That grace itself engenders moral faculties and stimulates moral exertions. Because grace is given, man must work. The gift of grace is exhibited in making man a co-worker with God (1 Corinthians 3:9); the salvation bestowed by grace is to be carried out by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this carrying out includes and requires is seen in Philippians 3:10, 4:Philippians 3:1-7; Ephesians 4:13-16, Ephesians 4:22 ff.; Colossians 2:6, Colossians 2:7. For these things the believer is constantly strengthened by the Spirit. The possibility of success appears in Paul’ s prayer (Ephesians 3:16-20). (See a good passage in Pfleiderer, Paulinismus, p. 234.) ἑαυτῶν : ‘ your own’ ; not = ἀλλήλων , ‘ one another’ s,’ as some earlier expositors, against which is the emphatic position of ἑαυτ ., though the rendering would be grammatically justifiable. (See Matthew 16:7, Matthew 16:21:38; Ephesians 4:32.) Ἑαυτῶν is emphatic as related to the following θεὸς . God is working in you; do your part as co-workers with God. 13. θεὸςγάρἐστινὁἐνεργῶνἐνὑμῖνκαὶτὸθέλεινκαὶτὸἐνεργεῖνὑπὲρτῆςεὐδοκίας : ‘ for it is God that worketh in you both the willing and the working for his good pleasure.’ The reason for the exhortation κατεργ . is that it is God’ s own work which they have to do. It is God’ s good pleasure which they are to fulfil, as did their great example, Jesus Christ; and it is God who, to that end, is energising their will and their working. (See 2 Corinthians 5:18.) This is a serious task, to be performed in no self-reliant spirit, but with reverent caution and dependence on God. Γάρ does not introduce the reason for the fear and trembling especially, but only as these are attached to κατεργ . It gives the reason for the entire clause, κατεργ . … τρόμου . ὁἐνεργῶν : Ἐνεργεῖν is ‘ to put forth power’ ; and the kindred ἐνέργεια (always in N.T. of superhuman power) is ‘ power in exercise.’ Paul invariably uses the active, ἐνεργεῖν , of the working of God or of Satan, and the middle, ἐνεργεῖσθαι , in other cases, as Romans 7:5; Galatians 5:6. Never the passive. The verb carries the idea of effectual working, as here; and the result is often specified. (See Romans 7:5; Galatians 2:8, Galatians 2:3:5; Ephesians 1:11 ff.) On the different words for ‘ power’ in N.T., see W. St. on John 1:12. ἐνὑμῖν : ‘ in you,’ as 1 Corinthians 12:6; 2 Corinthians 4:12; Ephesians 2:2; Colossians 1:29. Not ‘ among you.’ τὸθέλειν : As between θέλειν and βούλεσθαι , the general distinction is that θέλ . expresses a determination or definite resolution of the will; while βούλ . expresses an inclination, disposition, or wish. The two words are, however, often interchanged in N.T. when no distinction is emphasised. (Comp. Mark 15:15 and Luke 23:20; Acts 27:43 and Matthew 27:17; John 18:39 and Matthew 14:5; Mark 6:48 and Acts 19:30.) (See W. St. on Matthew 1:19.) Here θέλειν , of a definite purpose or determination. τὸἐνεργεῖν : The inward working in the soul, producing the determination which is directed at the κατεργ . (Comp. 1 Corinthians 12:6; Galatians 3:5; Ephesians 3:20.) The two substantive-infinitives are used rather than nouns because active energy is emphasised; and the two καὶ ’ s point to the fact that both— the willing and the working alike— are of God. God so works upon the moral nature that it not only intellectually and theoretically approves what is good (Romans 7:14-23), but appropriates God’ s will as its own. The willing wrought by God unfolds into all the positive and determinate movements of the human will to carry God’ s will into effect. ὑπὲρτῆςεὐδοκίας : ‘ for the sake of his good pleasure.’ Different connections have been proposed for this clause. That with the succeeding verse, ‘ for good will’ s sake do all things,’ etc., may be summarily dismissed. The majority of interpreters rightly connect it with ὁἐνεργῶν : ‘ it is God who works in you the willing and the working in order that he may carry out his good pleasure.’ Paul’ s thought is this: Carry out your own salvation with holy fear, and especially for the reason that it is God’ s good pleasure that you should achieve that result; and therefore he energises your will and your activity in order that you may fulfil his good pleasure in your completed salvation. εὐδοκίας : See on 1:15. Not mere arbitrary preference, as if Paul meant that God thus works because it suits him to do so. Nor, as Weiss, the pleasure which he has in working. Rather that his good pleasure is bound up with his fatherly love and benevolence which find their satisfaction in his children’ s accomplished salvation. Hence ὑπὲρ is not=κατὰ , as if εὐδοκία were the norm or standard of God’ s working (however true that may be abstractly), but expresses “ the interested cause of the action” (Ellic.), as John 11:4; Romans 15:8. Certain elements of the σωτ . κατεργ . 14. πάνταποιεῖτεχωρὶςγογγυσμῶνκαὶδιαλογισμῶν : ‘ do all things without murmurings and questionings.’ πάντα : Everything that may fall to them to do. (Comp. 1 Corinthians 10:31.) γογγυσμῶν : Not elsewhere in Paul. (See John 5:12; Acts 6:1; 1 Peter 4:9; LXX; Exodus 16:7, Exodus 16:8, Exodus 16:9, Exodus 16:12; Numbers 17:5, Numbers 17:10.) Murmuring against the dictates of God’ s will is meant. (See 1 Corinthians 10:10.) διαλογισμῶν : Skeptical questionings or criticisms. (Comp. 1 Timothy 2:8.) Usually by Paul in the sense of ‘ disputatious reasoning.’ (See Romans 1:21, Romans 1:14:1; 1 Corinthians 3:20.) So LXX; Psalms 56:5 (6), 94(93):11; Isaiah 59:7. The verb διαλογίζεσθαι , always to ‘ reason’ or ‘ discuss,’ either with another or in one’ s own mind. Mey., De W., Lips., Ellic., Ead., render ‘ doubtings.’ Œ c., Theoph., Ans., ‘ hesitation’ whether to perform God’ s commands. So De W. and Mey. Weiss, ‘ hesitation’ with reference to things which are to be done or suffered for the sake of salvation. Others, ‘ doubts’ about future reward, or the divine promises. 15. ἵναγένησθεἄμεμπτοικαὶἀκέραιοι : ‘ that ye may become blameless and guileless.’ For γενησθε ADFG, Vet., Lat., Vulg., read ητε . γένησθε : ‘ become,’ in the process of σωτ . κατεργ . ἄμεμπτοι : Before both God and men. ἀκέραιοι : lit. ‘ unmixed,’ ‘ unadulterated,’ describing the inward condition. (Comp. Matthew 10:16; Romans 16:9.) τέκναθεοῦἄμωμα : ‘ children of God without blemish.’ Both τέκνον and υἱός signify a relation based upon parentage. It is usually said that τέκνον emphasises the natural relationship, while υἱός marks the legal or ethical status (Thay. Lex. sub τέκνον , and Sanday on Romans 8:14. Comp. Westcott, Eps. of John, p. 121); but this distinction must not be too closely pressed. In LXX both τέκνα and υἱός are applied ethically to the people of Israel as God’ s peculiarly beloved people; so τέκνα (Isaiah 30:1; Sap. 16:21); or so by implication as inhabitants of his favored seat (Joe 2:23; Zechariah 9:13, comp. Matthew 23:37); υἱός (Isaiah 43:6: Deuteronomy 14:1; Sap. 9:7, 12:19, etc.). In the ethical sense, in which the distinctive character is indicated by its source, we find τέκναἀδικίας (Hosea 10:9), σοφίας (Matthew 11:19), ὑπακοῆς (1 Peter 1:14), φωτὸς (Ephesians 5:8), ὀργῆς (Ephesians 2:3). Similarly υἱοὶ , according to the Hebrew use of ב ּ ֵ ן , ב ּ ְ נ ֵ י to mark characteristic quality as conditioned by origin. Thus υἱοὶτῶνἀνθρώπων , indicating changeableness, Numbers 23:19; indicating people accursed, 1 Samuel 26:19; υἱ . τοῦαἰῶνοςτούτου , φωτὸς , Lk. 26:8; ἀπειθίας , Ephesians 2:2; διαβόλου , Acts 13:10; γεέννης , Matthew 13:15. It is true that John never uses υἱός to describe the relation of Christians to God (Revelation 21:7 is a quotation); but both the ethical relation and the relation of conferred privilege, as well as that of birth, attach to τέκνα . See John 1:12, where believers receive ἐξουσία or conferred right to become τέκναθεοῦ , on the ground of faith. Believers are τέκνα in virtue of the gift of divine love (1 John 3:1). The τέκναθεοῦ are manifest as such by their righteous deeds and their brotherly love (1 John 3:10). On the other hand, those who have the true filial disposition are described as ‘ begotten’ or ‘ born’ of God , John 1:13, John 1:3:3, John 1:7; 1 John 3:9, 1 John 3:4:7, 1 John 3:5:1, 1 John 3:4, 1 John 3:18. It is also true that Paul often regards the Christian relation, from the legal point of view, as adoption. He alone uses υἱοθεσία (Romans 8:15, Romans 8:23; Galatians 4:5; Ephesians 1:5). But in Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα . They who are led by the Spirit are υἱοὶ ; the Spirit witnesses that they are τέκνα . Both these are ethical. In vs. 21 the legal aspect appears in τὴνἐλευθερίαν … τ . τέκ . τ . θε . (Comp. Ephesians 5:1; Romans 9:8.) ἄμωμα : ‘ without blemish.’ αμωμα as א ABC, 17. DFGKLP read αμωμητα . αμωμητος never in LXX. The citn. is from Deuteronomy 32:5, and αμωμητα is probably due to μωμητα there. For ἄμωμα comp. Ephesians 1:4, Ephesians 1:5:27; Colossians 1:22; ἀμώμητος , ‘ that cannot be blamed,’ only in 2 Peter 3:14. μέσονγενεᾶςσκολιᾶςκαὶδιεστραμμένης : ‘ in the midst of a crooked and perverse generation.’ (See Deuteronomy 32:5, and comp. Matthew 12:39, Matthew 17:17.) Μέσον is adverbial, with the force of a preposition (Win. liv.). σκολίας : ‘ indocile,’ ‘ forward.’ Only here in Paul. (See Acts 2:40; 1 Peter 2:18; LXX; Psa_78[77]:8; 2:15, etc.) διεστραμμένης : ‘ twisted’ or ‘ distorted.’ Only here in Paul. It denotes an abnormal moral condition. Σκολιὸς is the result of διαστρέφειν . Comp. στρεβλοῦν (2 Peter 3:16), ‘ to twist or dislocate on the rack.’ ἐνοἷςφαίνεσθεὡςφωστῆρεςἐνκόσμῳ : ‘ among whom ye are seen (appear) as luminaries in the world.’ οἷς : For the plural after γενεᾶς comp. Acts 15:36; 2 Peter 3:1; Galatians 4:19; and see Blass, Gramm. p. 163. φαίνεσθε : Not ‘ shine’ , which would be φαίνετε . (Comp. Matthew 2:7, 24:27; James 4:14.) The word is indicative, not imperative. For the thought, comp. Matthew 5:14, Matthew 5:16; Ephesians 5:8; 1 Thessalonians 5:5. φωστῆρες : Only here and Revelation 21:11. In LXX of the heavenly bodies, as Genesis 1:14, Genesis 1:16. ἐνκόσμῳ : With φωστῆρες : luminaries in a dark world (Ellic., Mey., Kl., Lips.). Lightf., De W., and Weiss connect with φαίνεσθε . Lightf.’ s interpretation turns on his explanation of κόσμος , which, he says, has in the N.T. a sense so dominantly ethical that it cannot well be used here of the physical as distinguished from the moral world. An examination of the number of instances in which κόσμος occurs in a physical sense will show that this view is groundless. If taken with φαίνεσθε , ἐνκόσμῳ would be merely an unmeaning expansion of ἐνοἷς ; while with φωστῆρες we have a definite image. For the omission of the article with κόσμῳ see Win. xix. 1 a. 16. λόγονζωῆςἐπέχοντες : ‘ holding forth the word of life.’ λόγονζωῆς : the gospel: a word which has life in itself, and which leads to life. The phrase not elsewhere in Paul. (Comp. John 6:68; Acts 5:20; 1 John 1:1.) By ζωὴ is not to be understood Christ himself, nor the eternal life, but the life which the Christian possesses through faith in Christ, and leads in fellowship with Christ (Romans 6:13, Romans 6:8:6, Romans 6:10). The genitive is the genitive of contents: not, ‘ the word concerning life,’ but the word ‘ which has in itself a principle as well as a message of life’ ; or, as Mey., “ the divinely efficacious vehicle of the spirit of life.” (Comp. John 6:68.) Life and light appear in correlation in John 1:4; Ephesians 2:1; and especially since heathenism is regarded as a state alike of death and of darkness (Ephesians 2:1; Colossians 2:13). Ζωὴ is the correlative of salvation. With quickening from the death of sin the believer enters upon ‘ newness of life’ (Romans 6:4, Romans 6:11). This life, as to its quality, is that which shall be lived with the exalted Christ. Now it is hidden with Christ, because the exalted Christ is still hidden (Colossians 3:3; comp. Colossians 1:5). But it will be manifested in glory when Christ, who is our life, shall be manifested (Colossians 3:4). Then will come the change into ‘ the likeness of the body of his glory’ (Philippians 3:21), and “ mortality” will be “ swallowed up of life” (2 Corinthians 5:4). ἐπέχοντες : ‘ holding forth.’ In Paul only here and 1 Timothy 4:16. In LXX only in the sense of ‘ apply,’ as Job 18:2, 30:26; or ‘ forbear’ ; ‘ refrain,’ as 1 K. 22:6, 15. Lit. ‘ to hold upon’ or ‘ apply.’ So ‘ to fix the attention’ (Luke 14:7; Acts 3:5, Acts 19:22). In the sense of ‘ to hold out’ or ‘ present’ it occurs only in class. ‘ Holding forth,’ as Ellic., Alf., Ead., Lightf.; ‘ holding fast’ (Luth., Beng., De W.); ‘ having in possession’ (Kl., Lips., Mey., Weiss). Lightf. regards ἐνοἷς … κόσμῳ as parenthetical, and connects λόγ . ζω . ἐπέχ . with ἵναγέν … διεστραμ . (vs. 15). He finds an incongruity in the images φαίν . and ἐπεχ . Surely this is hypercritical. ‘ Ye appear holding forth the word as a light.’ It is common to personify a luminary as a light-bearer. Paul was not always so consistent in his metaphors as this criticism would imply. See for inst. 2 Corinthians 3:2, 2 Corinthians 3:3, and Lightf. on 1 Thessalonians 5:4, Notes on Eps. of St. P. from unpublished Commentaries. (See Mey.’ s citn. from Test. 12. Patr.) εἰςκαύχημαἐμοὶ : ‘ for a matter of glorying unto me.’ For καύχημα see on 1:26. Their success in working out their own salvation and proclaiming the gospel to others will be a cause of boasting to Paul. (Comp. 2 Corinthians 1:14; 1 Thessalonians 2:19.) Εἰςκαύχ . ἐμ . belongs to the whole passage ἵναγεν … ἐπέχ .; not merely to λόγ . ζω . ἐπέχ . εἰςἡμέρανΧριστοῦ : ‘ against the day of Christ.’ (See on 1:10, and comp. Galatians 3:23; Ephesians 4:30.) The day is the point with reference to which the boasting is reserved. Not ‘ until the day,’ etc. The glorying is put in relation to the decisions and awards of the parousia, as 2 Corinthians 1:14. Ὅτι may be taken as explicative either of the nature of the glorying , or of its ground . εἰςκενὸν : ‘ in vain’ ; ‘ to no purpose.’ See for the phrase, 2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5. LXX, εἰςκενὸν , τὸκεν ., κενὰ , Leviticus 26:20; Job 2:9, 20:18, 39:16; Isaiah 29:8; Jeremiah 6:29. ‘ In vain’ is the dominant thought here, as is shown by the repetition. ἔδραμον : Metaphor of the stadium, as Galatians 2:2. (Comp. Acts 20:24; 1 Corinthians 9:24; 2 Timothy 4:7.) The aorist is used from the point of view of the day of Christ. ἐκοπίασα : Κοπιᾷν , lit. ‘ to labor to weariness’ ; κόπος , ‘ exhausting toil.’ (See 1 Corinthians 15:10; Galatians 4:11; Colossians 1:29; 1 Thessalonians 2:9, 1 Thessalonians 3:5.) Lightf. thinks that ἐκοπίασα is a continuation of the metaphor in ἔδραμον , — ‘ labor such as is bestowed in training for the race.’ In his note on Ign. Polyc. vi. he says that κοπιᾷν is used especially of such training, and cites 1 Corinthians 9:24-27; Colossians 1:29; 1 Timothy 4:10. I do not find any evidence of this special sense of the verb either in classical or N.T. Greek. Certainly in the athletic contests the wearisome labor was not confined to the preparation. Paul does not shrink from these labors. He will rejoice even in his martyrdom, since he believes that it will promote the work of salvation among his Philippian brethren. The assumption that vs. 16 implies his conviction that he will be alive at the parousia, and that vs. 17 is an admission of the contrary possibility, is entirely gratuitous. 17. ἀλλὰεἰκαὶ : ‘ but if even.’ The feebly supported reading καὶεἰ , which does not appear elsewhere in Paul, would introduce an improbable supposition. Καὶ refers to the whole clause σπένδ . … πίστ ., putting the case as possible (Win. liii.). σπένδομαιἐπὶτῇθυσίᾳκαὶλειτουργίᾳτῆςπίστεωςὑμῶν : ‘ I am poured out (as a libation) in addition to the sacrifice and service of your faith.’ Ἐπὶ may mean ‘ at,’ ‘ upon,’ or ‘ in addition to.’ Better the last (Ellic., De W., Weiss, Kl., Lips.). ‘ At’ (Mey.) would give an active meaning to θυσία . ‘ Upon’ is precluded by λειτουργία . θυσίᾳ : Not the act of sacrificing, but the thing sacrificed. So always in N.T. (See Luke 13:1; Acts 7:41; Romans 12:1; 1 Corinthians 10:18; Ephesians 5:2.) λειτουργίᾳ : ‘ ministry’ or ‘ service.’ (See Luke 1:23; 2 Corinthians 9:12; Hebrews 8:6, Hebrews 9:21.) From an old adjective λεῖτος or λέϊτος , found only in this compound, ‘ belonging to the people,’ and ἔργον , ‘ work.’ Hence, originally, ‘ service of the state in a public office.’ In LXX the verb λειτουργεῖν , of the performance of priestly functions (Nehemiah 10:36); λειτουργεῖν and λειτουργὸς , of service rendered to men (1 K. 1:4, 19:21; 2 K. 4:43, 6:15). In N.T., of sacerdotal ministry (Acts 13:2; Hebrews 10:11; Luke 1:23; Hebrews 9:21; Romans 13:6, 15:16; Hebrews 8:2). Also of human, non-official ministry (Romans 15:27; 2 Corinthians 9:12; Philippians 2:25, Philippians 2:30). In the general sense of ‘ servants of God’ , Hebrews 1:7. Here metaphorically in the priestly sense. Θυς . and λειτ . have the article in common, and form one conception (not a hendiadys), a sacrifice ministered. τῆςπίστεωςὑμῶν : The objective genitive common to θυς . and λειτ .; a sacrifice which consists of your faith; a ministry which offers faith as a sacrifice. According to Paul’ s metaphor, therefore, the Philippians as priests offer their faith to God in the midst of an ungodly generation who had already shed Paul’ s blood at Philippi, had imprisoned him at Rome, and would probably put him to death. If they should do this, Paul’ s blood would be the libation which would be added to the Philippians’ offering. This explanation, in which Lightf. stands almost alone among modern expositors, is preferable because it accords better with the course of thought from vs. 12, in which the Philippians are the agents, and distinctly corresponds with Romans 12:2, where the Romans are exhorted to present their bodies as a sacrifice , which is further described as λατρεία , ‘ a service rendered to God.’ See note on λατρεύοντες (3:3). In 4:8, the gift of the Philippians is described as a sacrifice to God. The other and favorite interpretation makes Paul the priest, the Philippians’ faith the sacrifice, and Paul’ s apostolic activity the ministry offering the sacrifice. Then the blood of the priest is poured out upon the sacrifice which he is offering. This explanation is urged principally upon the ground of Rom 15:16, Romans 15:17, where Paul represents himself as λειτουργὸς , ministering the gospel in sacrifice, and presenting the Gentiles as an offering to God. But in that passage Paul is specially exhibiting his apostolic office as a priestly service of offering ordained by Christ, who was himself made a minister that the Gentiles might glorify God for his mercy (vs. 8). That is the only instance of the figure, and in view of the great variety of Paul’ s metaphors cannot be regarded as decisive. The fact that Paul is writing from Rome and to a Gentile church seems to indicate that the metaphor is cast in the mould of heathen rather than of Jewish sacrificial usage. Comp. 2 Corinthians 2:14, where the picture of a Roman triumph is suggested, with the clouds of incense rising from the altars. χαίρωκαὶσυνχαίρωπᾶσινὑμῖν : ‘ I joy and rejoice with you all.’ Comp. μενῶκαὶπαραμενῶ (1:25). The natural connection is with εἰκαὶσπένδομαι as the subject of congratulation, not in itself, but as a means of promoting their salvation— that cause of boasting which he desires to have in them. Thus his joy will be fulfilled in them (vs. 2). συνχαίρω : ‘ I rejoice with.’ This is the natural and appropriate meaning in every N.T. passage in which the word occurs. The rendering ‘ congratulate’ (Lightf., Mey.) is admissible in Luke 1:58, Luke 1:15:6, Luke 1:9, but the other is equally good. ‘ Congratulate’ does not suit vs. 18. ‘ Rejoice with’ is the rendering of the Gk. Fathers, Luth., Calv., De W., Wies., Weiss, Weizs., Lips., von Sod. Mey.’ s objection, repeated by Lightf., that the apostle would thus summon his readers to a joy which, according to vs. 17, they already possessed, requires no notice beyond a reminder of the informal and familiar style of the epistle. Paul therefore says: Even if I should be poured out as a libation in addition to the sacrifice of faith which you are offering to God, I rejoice, and rejoice with you, because such a result will promote your salvation, and that will be a cause of joy to us both alike. (Comp. Ephesians 3:13.) 18. τὸδὲαὐτὸκαὶὑμεῖςχαίρετεκαὶσυνχαίρετέμοι : ‘ for the same reason do ye also joy and rejoice with me.’ τὸδὲαὐτὸ : ‘ for the same reason’ ; to wit, the advancement of the work of your salvation. For the grammatical construction, see Win. xxxii. 4 a; and comp. Romans 6:10. The verbs χαίρ . and συνχαίρ . acquire a quasi-transitive force. Rill., Weiss, Lightf., Weizs., R.V., render ‘ in the same manner.’ χαίρετεκαὶσυνχαίρετέμοι : Comp. the striking figure of the Romans forming a chorus and singing a sacrificial hymn round the martyr Ignatius. (Ign. Rom. ii.; see also Trall. i.) He hopes soon to send Timothy to them. 19-24. But, though the worst may come to the worst, yet I hope for such a favorable issue in my case as will enable me to dispense with the services of Timothy here and to send him to you, in order that I may be comforted by hearing of your condition. For besides him I have no one likeminded with myself who will care for you with the same fatherly care. For they all are occupied with their own interests, not with the things of Jesus Christ. But Timothy you yourselves have proved; for you know with what filial devotion he served me in the work of promoting the gospel. I hope therefore to send him shortly, as soon as I shall have learned something definite about my own case, but I trust in the Lord that I shall soon be with you in person. 19. ἐλπίζωδὲ : The δὲ , ‘ but,’ offsets the possibility at which he has hinted in σπένδομαι , and which he knows is disturbing the minds of his faithful friends at Philippi. Mey.’ s statement that there is an immediate change from a presentiment of death to a confidence of being preserved in life and liberated, is too strong. The εἰκαὶσπένδομαι , etc., on its face, at least, merely contemplates a possibility. The words rather revert to 1:25. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/ 3:1-3. A WARNING AGAINST FALSE As for the rest, my brethren, whatever your trials, past, present, or future, continue to rejoice in the Lord. I am not backward about writing to you concerning a matter of which I have spoken in former letters, but I am moved by my anxiety for your safety to refer to it again. Beware of those dogs; those evil workers; those whose boasted circumcision is no better than a physical mutilation without any spiritual significance. It is we Christians who are the true ‘ circumcision’ ; whose service is prompted by the Spirit of God; whose rejoicing is in Christ Jesus as the only source of true righteousness, and who do not trust the flesh. It is claimed by many that Paul is here about to close the epistle, but that his attention is suddenly diverted, perhaps by some new reports of the doings of his Judaistic adversaries; and that he is thus drawn on to add to his letter what he had not originally intended. Nothing in the text warrants this conclusion. It is, of course, possible that fresh thoughts may have come to the apostle in the course of his writing; but, on the other hand, we are not forced to conclude that the main topics were not in his mind from the first. (See Introd. VII.) 1. τὸλοιπόν : ‘ as to what remains.’ It may mean ‘ finally,’ as 2 Corinthians 13:11; or ‘ henceforth,’ as Mark 14:41; 1 Corinthians 7:29; Hebrews 10:13; 2 Timothy 4:8; or ‘ for the rest,’ ‘ besides,’ ‘ as to what remains,’ as 1 Thessalonians 4:1; 2 Thessalonians 3:1. The formula is common with Paul in cases where he attaches, in a somewhat loose way, even in the midst of an epistle, a new subject to that which he has been discussing. In 1 Thessalonians 4:1 two entire chapters follow the phrase, and here the special subject introduced by it is followed by several others. If Paul had been intending to close his letter, it is likely that he would have added his thanks for the Philippians’ remittance before he reached τὸλοιπόν . The formula therefore merely introduces what follows. The preceding topic is closed, and he passes to another. Ellic., Ead., Lightf., render ‘ finally,’ but as an introduction to what remains. ‘ For the rest,’ Kl., De W., Lips., Weizs., Beet. χαίρετεἐνκυρίῳ : ‘ rejoice in the Lord.’ (Comp. 1:18, 2:18, 4:4, 10.) Not as Lightf., ‘ farewell,’ for which there is no sufficient ground. In class. the word is used as a salutation both at meeting and parting; but it does not occur in N.T. in the sense of ‘ farewell.’ 2 Corinthians 13:11 is more than doubtful. The exhortation need not be specifically referred either to what precedes or to what follows. There has been a reason for encouraging them to rejoice in the face of their former trials, as there is a like reason in the prospect of coming trials of which he is about to speak. The summons to rejoice is general, in view of all trials, past, present, and future, as well as of the eternal consolations of the gospel. ἐνκυρίῳ : Comp. 1:14, 2:19, 24. The sphere or element of rejoicing. Several of the older expositors found in ἐνκ . a contrast of the joy in God with the bitterness of the cross (Calv.); or with all worldly things (Theo., Mop., 5. Lyra); or with works of the flesh and fleshly renown (Ans.); or with the Jewish errors treated in the following verses (Calov., Croc., Pisc.). τὰαὐτὰγράφειν : The reference is probably to a former letter, or to former letters to the Philippians, which are lost. (See Lightf.’ s excursus on “ Lost Epistles to the Philippians,” Comm. p. 138.) This has been inferred from Polyc. ad Phil. iii. (Comp. 13., and see Lightf.’ s Ignatius, iii. pp. 327, 348.) The question turns on Polyc.’ s use of ἐπιστολαὶ , whether it means one letter or several. Lightf. decides for the single letter, and collects in his excursus a large number of passages to show the use of the plu. for ‘ a letter.’ Mey. thinks that the plu. in Polyc. indicates several letters, and affirms that doctrinal epistles, both in N.T. and the Apost. Fath., are always described in the sing. where only one letter is intended, and in the plu. where several are meant. There can be no doubt that the plu. is used of a single letter in individual cases; but the question of usage is not definitely enough settled to warrant a decision. Our conclusion rests rather on the antecedent probability of lost letters. Considering Paul’ s connection with so many churches during at least twenty-five years, it is highly probable that he wrote more than thirteen letters, and some of them important. Intimations of such are found in 1 Corinthians 5:9; 2 Corinthians 10:10, 2 Corinthians 10:11; 2 Thessalonians 2:15, 2 Thessalonians 3:17. If what have come down to us are his only epistles, we must suppose that he wrote several letters within a short time, while at long intervals he wrote nothing. (See Jowett, Eps. of St. Paul, 3d ed. i. p. 107.) Lightf. refers τὰαὐτὰ to matter in this epistle concerning divisions or dissensions in the Philippian church; but intimations to that effect in 1:27, 2:2, 3, 4, are too slight to warrant this inference. The reference is probably to the character and work of the Judaising Christians. To refer τὰαὐτὰ to χαίρετε (Alf., Weiss) would be to make Paul say: ‘ It is not irksome for me to write to you to rejoice, but it is safe for you.’ ὀκνηρόν : ‘ irksome’ ; orig. ‘ sluggish,’ ‘ slothful.’ (See Matthew 25:26; Romans 12:11.) Frequent in LXX, in Prov. ὑμῖνδὲἀσφαλές : ‘ and for you it is safe.’ Ἀσφ . primarily ‘ steadfast,’ ‘ stable’ ; thence ‘ trustworthy’ ; a thing to be relied on as profitable. Not as Luth., Erasm., with an active meaning, ‘ that which makes safe or confirms,’ which is contrary to usage. 2. βλέπετετοὺςκύνας : ‘ behold the dogs.’ Βλέπετε , not ‘ beware of,’ which would be βλέπ . ἀπὸ ; but as 1 Corinthians 10:18. A caution, however, is implied, ‘ look to’ ; ‘ look out for.’ The article with κύν . indicates a well-known class. ‘ Dog’ was a term of contempt and loathing with both Jews and Gentiles. The dog was an unclean animal according to the Levitical law. The price of a dog and the hire of a courtesan were placed in the same category, and an Israelite was forbidden to bring either into the house of God in fulfilment of a vow (Deuteronomy 23:18). Gentiles were termed ‘ dogs’ by Jews (Matthew 15:27). Comp. Revelation 22:15, of those whose impurity excludes them from the heavenly city. In Hom. often of the audacious or shameless, especially women. The emphasis here is upon the impurity, the profane character of the false teachers contrasted with true Christians. There is no subordinate reference to shamelessness, greediness, snappishness, disorderly wandering or howling. So some earlier expositors, as Chr., Aug., Calov., Calv., Croc., etc. τοὺςκακοὺςἐργάτας : ‘ the evil workers.’ The same persons regarded on the side of their activity and its moral quality; as proselytisers; as ‘ huckstering’ the word of God (2 Corinthians 2:17); as opposing the doctrine of justification by faith. (Comp. Matthew 23:15; 2 Corinthians 11:3, 2 Corinthians 11:13.) τὴνκατατομήν : ‘ the concision.’ Not elsewhere in Bib. The word directs attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, it was nothing more than physical mutilation. Thus they belonged in the category of those against whom the legal prohibition of mutilation was directed (Leviticus 21:5). Comp. Paul’ s bitter sarcasm in Galatians 5:12. Reasons have been given for not identifying the persons characterised here with those referred to in 1:15-17. (See note on 1:15.) The reference here is to Judaising Christians. In view of their habit of keeping an eye on the Pauline churches and of introducing their emissaries into them, it is not likely that they had overlooked Philippi; and it is quite probable that Paul had previously found it necessary to warn the church against their designs. Some fresh intelligence of their operations may have prompted him to repeat those cautions. Against the reference to Jews it may be said that Paul’ s dealing with the Jews in 1 Thessalonians 2:14-16 would lead us to expect something similar here if the parties had been Jews, since their proceedings against the Christians would probably have been marked by the open violence which they practised against the other Macedonian churches. Here Paul’ s warning is directed at the misleading of his converts by false teaching, which was quite according to the Judaising method. Moreover his expressions here are similar to those in 2 Cor. and Gal. as respects the motive, object, and methods of these agitators, and the way in which he meets them. That the Judaisers were referred to in those epistles is not questioned. Their object was the overthrow of Paul’ s form of Christian doctrine and the establishment of a Christianity in which the Mosaic law should continue in full force, especially in the matter of circumcision. The Messiah was regarded by them solely in his relation to the Jewish law. The attempt of Croc. to show that Paul here designates three classes,— κύνας , Libertine Christians or backsliders to Judaism; κακ . ἐργ ., those who would combine Christianity with Gentile wisdom or Jewish superstition; κατατ ., unbelieving Jews,— is one of the curiosities of exegesis. Weiss also thinks that three classes are intended: κύν ., heathen; κακ . ἐργ ., those mentioned in 1:15; κατατ ., Jews. 3. ἡμεῖςγάρἐσμενἡπεριτομή : ‘ for we are the circumcision.’ I call them κατατομή , and not περιτομή , for it is we who are the περιτομή . The contemptuous κατατομή suggests the first point of contrast between the Judaisers and the true Israel of God. The abstract περιτομή , ‘ circumcision,’ stands for the concrete, ‘ the circumcised.’ (See Romans 4:9; Galatians 2:9; Ephesians 2:11, and the phrase οἱἐκπεριτομῆς , Acts 10:45, Acts 11:2.) We are the true circumcision as compared with them, for their circumcision is only outward, in the flesh, while the true circumcision is that of the heart. (See Romans 2:25-29; Ephesians 2:11; Colossians 2:11; comp. Leviticus 26:41; Deuteronomy 10:16, 30:6; Jeremiah 6:10, Jeremiah 6:9:25, Jeremiah 6:26; Ezekiel 44:7. See also Just. M. Dial. Tr. xii., xix., xliii.) For this claim three reasons are given: (1) οἱπνεύματιθεοῦλατρεύοντες : ‘ who serve by the spirit of God.’ A.V. ‘ who worship God in the Spirit’ follows TR, which reads θεῷ for θεοῦ . πνεύματι : Instrumental dat. (See Romans 8:14; Galatians 5:5, Galatians 5:18.) Who serve under the impulse and direction of the divine Spirit. (Comp. Romans 2:29.) λατρεύοντες : The verb originally means ‘ to serve for hire,’ then simply ‘ to serve.’ In N.T. both of ritual service, as Hebrews 8:5, Hebrews 9:9, Hebrews 10:2, Hebrews 13:10, and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by Israelites as his peculiar people, as Acts 26:7; λατρεία , Romans 9:4; Hebrews 9:1, Hebrews 9:6. In LXX always of the service of God or of heathen divinities. A Jew would be scandalised by the application of this term to Christian service. It is purposely chosen with reference to ἡπεριτομή . (2) καὶκαυχώμενοιἐνΧριστῷἸησοῦ : ‘ and boast in Christ Jesus.’ καυχώμενοι : See Romans 2:17; 1 Corinthians 1:31; 2 Corinthians 10:17; Galatians 6:14. ἐνΧριστῷἸησοῦ : As the only source of true righteousness compared with the legal observance of the Jew. (3) καὶοὐκἐνσαρκὶπεποιθότες : ‘ and do not trust in the flesh.’ Not the same conception as the preceding (so Chr., Theoph., Calv., De W.), nor is it a more precise definition, to express the purport of καυχ . (Weiss). It indicates and repudiates the disposition out of which the false boasting of the Judaiser proceeds. For πεποιθ ., see 1:14. ἐνσαρκὶ : Comp. 2 Corinthians 11:18; Galatians 6:13, Galatians 6:14. Σάρξ is the human nature without the divine Spirit; the state of man before or in contrast with his reception of the divine element whereby he becomes a new creature; the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterises, therefore, not merely the lower forms of sensual gratification, but all,— the highest developments of the life estranged from God, whether physical, intellectual, or æ sthetic. So here it covers legal observances, circumcision, descent, ritual strictness, as they exist without the spirit of loyalty to God. (See W. St. on Romans 7:5.) In illustration of the statement that Christians have no confidence in the flesh, he adduces his own case, showing what exceptional ancestral and ecclesiastical advantages as a Jew he renounced for Christ’ s sake. 4-7. If any man may think himself warranted in trusting in the flesh, it is myself. For I was circumcised when eight days old, as a genuine Israelite. I was not a proselyte, but of direct Israelitish descent. I belonged to the honored tribe of Benjamin. I was a child of Hebrew ancestors who spoke the Hebrew tongue. As a member of the sect of the Pharisees, I was a strict legalist. I was zealous for my religion, even to the extent of persecuting Christians, and I was blameless in my legal righteousness. But all these advantages I counted as a loss, and renounced them for Christ’ s sake. 4. καίπερἐγὼἔχωνπεποίθησινκαὶἐνσαρκί : ‘ although having myself confidence in the flesh also.’ It might be urged that Paul, in his conversion from Judaism, had renounced and contemned that which he did not himself possess, and of which he did not know the value. He anticipates this by saying that he has renounced advantages which he possessed in an eminent degree, and the value of which no one knew better than himself. This is not urged as an attack upon the Judaisers, but only to show that he had already possessed all that upon which the Jews especially prided themselves. He puts himself for the moment at the Jewish point of view. If the true ground of confidence is the flesh, he has stronger ground than even his Judaising adversaries. (Comp. 2 Corinthians 11:21 ff.) The apparent awkwardness of construction is owing to the quick transition from the plu. πεποιθότες to a similar participial construction in the singular . The ἐγὼ of vs. 4 really lies in the ἐσμεν of vs. 3, since Paul reckons himself among the ἡμεῖς . He is separated by ἐγὼ . The sentence proceeds from καίπερἐγὼ , as if the previous clause had been, ‘ I have no confidence in the flesh.’ καίπερ : Only here in Paul, and, as usual, with the participle. (Comp. Hebrews 5:8, Hebrews 7:5, Hebrews 12:17.) It may be correctly rendered ‘ although’ if it is remembered that that sense lies in the participle and not in καίπερ , which literally means ‘ even very much.’ ἔχων : Not to be rendered ‘ I might have,’ as A.V. and R.V., a translation which grew out of the fear of the older interpreters of seeming to commit Paul to a declaration of his confidence in the flesh. Paul actually possessed these advantages, and, from the Jewish point of view, declares that he had confidence in them. πεποίθησιν : ‘ confidence’ or ‘ ground of confidence.’ The noun only in Paul. For the phrase πεποίθ . ἔχ ., comp. 2 Corinthians 3:4. καὶ : In the flesh ‘ also.’ As well as in Christ. Not only have I ground of confidence, but I have more than they. εἴτιςδοκεῖἄλλοςπεποιθέναιἐνσαρκί : ‘ If any one is disposed to think that he has ground of confidence in the flesh.’ The indefinite εἴτις is not introduced for the sake of policy, or in a conciliatory way, as if Paul were avoiding reference to any particular case, since this assumes a polemic bearing of the words. Nor does δοκεῖ imply that the advantage was only apparent (Chrys., Theoph.), or that they had only arrogated it to themselves (Thdrt.); for Paul uses δοκεῖν of himself. He merely says that he possessed advantages on which any Jew might have congratulated himself. Δοκεῖ may be rendered ‘ seems’ ; so Vulg. videtur; comp. 1 Corinthians 12:22; 2 Corinthians 10:9; Galatians 2:9; or ‘ thinks,’ as 1 Corinthians 3:18, 1 Corinthians 8:2, 1 Corinthians 10:12. The latter is Paul’ s more common usage. So here, ‘ if any one is disposed to think.’ (Comp. Matthew 3:9; 1 Corinthians 11:16.) ἐγὼμᾶλλον : Supply δοκῶπεποιθέναιἐνσαρκί . ‘ I think that I have reason for confidence in the flesh in a higher degree than they.’ The grounds of this last, general statement are now given in the enumeration of Paul’ s advantages as a Jew, beginning with his inherited privileges. First is circumcision, the main point in a Jew’ s eyes, and that by which the whole nation was named. 5. περιτομῇὀκταήμερος : ‘ eight days old in circumcision.’ Ὀκταήμερος not elsewhere in Bib. It denotes here not interval, but duration. ‘ I was eight days old when circumcised.’ For the idiom, ‘ an eight-day one,’ comp. τεταρταῖος , John 11:39; δευτεραῖοι , Acts 28:13; and see Wetst. on John 11:39 for a long list of class. parallels. The dative is the dat. of reference. (See 2:7; 1 Corinthians 14:20, etc.; Win. xxxi. 6.) Paul was circumcised on the eighth day as a genuine Israelite (Genesis 17:12; Leviticus 12:3). An Ishmaelite was circumcised in his thirteenth year (Genesis 17:25). He was not a proselyte, but of direct Israelitish descent: ἐκγένουςἸσραήλ , ‘ of the race of Israel.’ (Comp. Romans 11:1.) He was descended from the patriarch Jacob, whose name of honor, bestowed by God himself (Genesis 32:28), was the sacred name of the Jews as God’ s covenant people (Romans 9:4; 2 Corinthians 11:22; Ephesians 2:12), and was therefore the Jews’ especial badge and title of honor. Their descent from Abraham they shared with the Ishmaelites; their descent from Abraham and Isaac, with the Edomites. The Israelite claimed descent from the patriarch, not as Jacob ‘ the supplanter,’ but as Israel, ‘ wrestler with God.’ (See Hosea 12:3, Hosea 12:4.) Ἰσραήλ is the appositive genit., and is the name of the race , as Galatians 1:14; 2 Corinthians 11:26. φυλῆςΒενιαμείν : Comp. Romans 11:1. Benjamin was the son of the beloved wife of Jacob (Genesis 35:17, Genesis 35:18). The tribe of Benjamin gave Israel its first king (1 Samuel 9:1, 1 Samuel 9:2). The tribe was alone faithful to Judah at the separation under Rehoboam (1 K. 12:21). After the return from exile, it formed with Judah the kernel of the new colony in Palestine (Ezra 4:1). The tribe always held the post of honor in the army. Hence the battle-cry, ‘ After thee Benjamin!’ (Jude 1:5:14; Hosea 5:8). Of the twelve patriarchs, Benjamin only was born in the Land of Promise. The great national deliverance commemorated in the feast of Purim was due to Mordecai, a Benjamite. Paul’ s own name, Saul, was probably from the son of Kish, the Benjamite king. But Paul’ s descent was not only from the choice race and tribe, but from parents of the pure Hebrew stock. There is a climax. ἙβραῖοςἐξἙβραίων : ‘ a Hebrew sprung from Hebrews.’ (Comp. 2 Corinthians 11:22.) The Greek Ἑβραῖος (Lat. Hebraeus) comes through the Aramaic vernacular of Palestine . Greek and Roman writers, however, rarely used it instead of Ἰουδαῖος (Judaeus) which prevailed after the exile. In the O.T. ‘ Hebrew’ was used habitually and consistently to denote the descendants of Abraham as designated by foreigners, or as applied by the Hebrews themselves when addressing foreigners, or when speaking of themselves in contrast with other nations. The name by which the Hebrew nation habitually called itself was ‘ Israel’ or ‘ the Children of Israel.’ In the N.T. Ἐβραῖος appears in Acts 6:1, where the native Palestinian Jewish-Christians are distinguished from the Hellenists or Greek-speaking Jews. This distinction marks a difference of language. The O.T. does not know the word ‘ Hebrew’ with reference to language. The old Hebrew is called ‘ the language of Canaan’ (Isaiah 19:18), indicating the close relationship of this Semitic tongue with that of the Canaanites, especially the Phœ nicians. In the Apocr. and N.T. the term ‘ Hebrew’ is used almost exclusively of the Aramaic vernacular. (See John 5:2, John 5:19:13, John 5:17, John 5:20; Acts 21:40, Acts 22:2, Acts 26:14.) Here the term expresses the difference of language. Though a Hellenist, Paul was trained in the use of the Hebrew tongue by Hebrew-speaking parents. Though born outside of the Holy Land, yet as a child of Hebrew ancestors, and ‘ the son of Pharisees’ (Acts 23:6), in speech and habits of life he remained allied to the people of Palestine. He might have been an Israelite and not a Hebrew speaker; but he emphasises the fact that he was both a true Israelite and one who used the language of his forefathers. He was trained under a Hebrew teacher at Jerusalem (Acts 22:3); he spoke Hebrew, i.e. Aramaic (Acts 21:40, Acts 22:2); and he quotes often from the Hebrew Scriptures. (See Riehm. Handw. des bibl. Alterthums, sub “ Eber” and “ Hebrä er” ; Trench, Syn. xxxix.) Similar expressions, denoting position or character as resting upon birth from parents of like position and character, are common in class. (See Aristoph. Ran. 730; Soph. Elect. 589; Philoc. 384; Eur. Alc. 677; Hdt. ii. 143, etc.) These four specifications of inherited privilege are summed up by Paul in Galatians 2:15. Matheson, Spiritual Development of St. Paul, remarks that a man trained under such influences must, on every side, have been repelled by the spectacle of the cross of Jesus. He was required to accept him precisely at the point where his national characteristics were assailed (pp. 36, 37). He now passes to advantages of a distinctly personal character, relating to his theological and ecclesiastical position. κατὰνόμονΦαρισαῖος : ‘ as touching the law a Pharisee.’ (Comp. Acts 22:3, Acts 23:6, Acts 26:5.) νόμον : The Mosaic law, the standing authority of which was the principle on which the Judaisers insisted. This is confirmed by θρησκίας , Acts 26:5; by the allusions here to concision and circumcision, and also by the fact that in all the words connected with νόμον in vs. 5, there is an immediate reference to the Jewish race and ideas. Moreover, δικαιος . τ . ἐννομ . corresponds with similar phrases in Rom. and Gal. where the Mosaic law is contemplated, as Galatians 3:11, Galatians 3:12. It was the righteousness of the Mosaic system which Paul had abandoned for Christ. These considerations do not seem to favor Lightf.’ s explanation, “ the Mosaic law regarded in the abstract as a principle of action, being coö rdinated with ζῆλος and δικαιοσύνην .” No sharp distinction can be fixed between νόμ . and ὁνόμ . It is unquestionable that νόμ . is used of the Mosaic law as well as ὁνόμ . If Paul sometimes uses νόμ . in a wider sense,— of law considered as a principle, with the stress upon the conception of law itself, rather than upon its historical and outward form,— the Mosaic law is habitually in the background of his thought as the great embodiment and representative of the conception. Φαρισαῖος : Belonging to the party of the most orthodox defenders, observers, and expounders of the law. There may be a subtle irony in these words. Paul never ceased to reverence the law itself as the expression of God’ s holiness (Romans 2:13, Romans 2:20, Romans 2:3:31, Romans 2:7:7, Romans 2:12, Romans 2:14, etc.); but the Pharisees’ treatment of the law struck at its original dignity, since they made it void by the oral tradition with which they overlaid it. (See Matthew 15:2, Matthew 15:3, Matthew 15:6; Mark 7:3, Mark 7:5, Mark 7:8, Mark 7:9, Mark 7:13; and comp. Jos. Antiq. xiii. 10, 6.) Paul then may mean, ‘ I kept the law with Pharisaic strictness, practically dishonoring it; observing the traditions rather than the law itself.’ From this point of view comp. Galatians 1:14. 6. κατὰζῆλοςδιώκωντὴνἐκκλησίαν : Ironical. ‘ I was so very zealous that I became a persecutor of the church of Christ.’ Zeal for God, for his house, and for his law, was the highest praise of an O.T. saint. (See Numbers 25:11, Numbers 25:13; Num_1 K. 19:10, 14; Psa_69 [68]:9. Comp. Acts 21:20, Acts 21:22:3; Romans 10:2.) Thdrt. comments: οὐγὰρδιὰτὴνφιλοτιμίαν , οὐδὲδιὰδόξανκενήν , οὐδὲφθόνῳβαλλόμενος , ὡςἸουδαίωνἄρχοντες , ἀλλὰτῷὑπὲρτοῦνόμουφλεγόμενοςζήλῳ , τὴνἐκκλησίανἐπορθοῦν .— “ Not because of ambition nor for empty renown, neither being smitten with envy like the rulers of the Jews, but being inflamed with zeal for the law, I persecuted the church.” διώκων : Used adjectively, parallel with ἄμεμπτος . Not as a substantive, as Mey., Weiss, Lips., which occurs with the article (Win. xlv. 7). δικαιοσύνηντὴνἐννόμῳ : ‘ righteousness which is in the law.’ Δικ . is used abstractly, and then concretely defined by τ . ἐννόμ . ‘ As regards righteousness— I mean that which is in the law’ : which resides in the righteous law and consists in its strict observance. Δικαιοσύνη is used here in its objective sense of conformity to an external rule of righteousness. The righteousness is in the law, not in the man: in the man only as he conforms to the law. It is not regarded as an inward righteousness like the righteousness of faith. Comp. ἐκνόμου (vs. 9), where the righteousness is treated as proceeding from the law. The reference need not be confined to the ceremonial law, for the law is a whole (Galatians 3:10). γενόμενος : ‘ having become’ : in the course of my pursuit of legal righteousness. ἄμεμπτος : See on 2:15. Not absolutely blameless, according to God’ s standard, but in human judgment. (Comp. Galatians 1:14.) On Holsten’ s attempt to impugn the authenticity of the epistle by endeavoring to show in this statement a contradiction of Paul’ s teaching elsewhere that man is unable perfectly to keep the law, see Introd. 6. The blamelessness here asserted is according to human, Pharisaic standards. 7. ἀλλὰἅτιναἦνμοικέρδη : ‘ but such things as were gains to me.’ ἅτινα : instead of the simple ἃ , because of κέρδη : ‘ things which were of such a kind that they could be called κέρδη .’ It presents a category of the things specified in vs. 5, 6. See for this usage Galatians 4:24, Galatians 4:5:19; Philippians 2:20; Colossians 2:23. μοι : dative of advantage; not of judgment, ‘ in my estimation.’ κέρδη : ‘ gains,’ taken separately; the profits of descent, of legal strictness, of zeal, etc., each attended with its own particular gain. ταῦτα : defining and emphasising κέρδη . ἥγημαι : ‘ I have counted’ : with deliberate judgment. (See on 2:6.) ζημίαν : ‘ a loss.’ The several gains are massed in one loss. The word only in this epistle and Acts 27:10, Acts 27:21. See farther on ἐζημιώθην (vs. 8). From his former experience he now turns to his present Christian ideal and his efforts to attain it. 8-14. Since the hour of my conversion my estimate of the worthlessness of my legal righteousness and its profits has not changed. I continue to count them all but loss as compared with the surpassing worth of the knowledge of Christ Jesus my Lord. To me they are mere refuse, if I can but make Christ my own and may be found living in him, not having a righteousness of my own, which is of the law, but rather a righteousness which proceeds from God, which is based upon faith, and which becomes mine through faith in Christ: a righteousness which means such intimate and practical knowledge of Christ as that his risen life shall be a power in my life, and his sufferings shall be mine, even unto death; and that so, at last, if this may be, I may be raised from the dead as he was. I speak of my desire, not of my attainment, for I have not yet realised my ideal; but I am pressing on toward the attainment and fulfilment of that which Christ contemplated in my conversion. No, I have not yet attained; but one thing I do. Not encouraged to self-satisfaction or relaxation of effort by what is past, I stretch forward, like a racer to the goal, toward that high destiny to which God in Christ is ever summoning me from heaven. 8. ἀλλὰμενοῦνγεκαὶἡγοῦμαι : ‘ nay then I am indeed also counting.’ BDFGKL read μενουν ; μενουνγε א AP, 17, 37. Μὲν confirms ἡγοῦμαι , and οὖν , strengthened by γε , recurs to ἥγημαι and carries it forward, thus guarding against a possible misunderstanding of the last statement. ‘ Nay then, if my ἥγημαι be thought to have been a mere impulsive act of breaking with the past,— I am, in truth, also counting all things as loss for Christ’ s sake.’ His break with legal righteousness perpetuates itself. For μενοῦνγε see Romans 9:20, Romans 10:18. Πάντα corresponds with ἅτινα (vs. 7): all things which formed the ground of my false confidence. διὰτὸὑπερέχοντῆςγνώσεωςΧριστοῦἸησοῦτοῦκυρίουμου : ‘ for the surpassing worth of the knowledge of Christ Jesus my Lord.’ This expands διὰτὸνΧριστὸν , thus defining more clearly the motive of ἥγημαιζημίαν . The ἥγημαι was caused by an overpowering impression of Christ; the ἡγοῦμαι by the knowledge of Christ. The ὃν in the next clause gathers additional force from γνώσεως . Τὸὑπ . τ . γνώς . is not a hendiadys, ‘ the excellent knowledge,’ as Vulg. ‘ eminentem scientiam.’ The neuter participle with the article is more graphic than the noun ὑπεροχή . (See Blass, p. 151.) On substantivised neuters see Win. xxxiv. 2, and comp. Romans 2:4, Romans 2:8:3, Romans 2:9:22; 1 Corinthians 1:25; Hebrews 6:17. Γνῶσις is used in its original, simple sense, as Romans 2:20; 1 Corinthians 1:5, 1 Corinthians 8:1. Not in the later, philosophic sense. τοῦκυρίουμου : κυρίου adds emphasis to τὸνΧριστὸν (vs. 7). For μου , with its sense of personal appropriation, comp. 1:3. The knowledge is surpassing because its subject is Lord, to be confessed and worshipped by the created universe (2:11). Christ, as the subject of this knowledge, is regarded with reference to all that he is or becomes to a believer. So Croc.: “ Complectitur personam, officium et beneficium, quae separari non possunt.” The designations of Christ in the Epistles of the Captivity resemble those in the earlier letters. Ἰησοῦς alone occurs only in Ephesians 4:21; Philippians 2:10. Χριστός and ὁΧρ . are very frequent. The title κύριος added to the personal name occurs chiefly in the beginnings of the epistles, as Ephesians 1:2; Philemon 1:3; Philippians 1:2; but Christ is commonly styled κύριος or ὁκύριος simply, especially in the formula ἐνκυρίῳ . In Phil. ὁκυρ . ἡμ . ἸΧ is not found. In Philem., which contains nearly all the formulas, the simple Χτός occurs only in vs. 6. τὰπάντα : collectively. (Comp. Romans 8:32, Romans 8:11:36; 1 Corinthians 8:6.) Accusative of reference. ‘ I became loser in respect of all things.’ ἐζημιώθην : ‘ I became loser.’ The verb means ‘ to fine,’ ‘ to amerce,’ ‘ to mulct,’ and is to be taken in its passive sense; not as middle or reflexive, ‘ I have made myself lose,’ which is contrary to N.T. usage. (See Matthew 16:26; Luke 9:25; 1 Corinthians 3:15; 2 Corinthians 7:9; LXX Exodus 21:22; Exodus 19:19, Proverbs 22:3.) The middle sense would ascribe ἐζημ . as an act to Paul himself, whereas the thought is that, having been grasped and possessed by Christ, his former possessions fell away. The aorist points to the definite period of his conversion. In that great crisis all his legal possessions were lost. καὶἡγοῦμαι : continuous present. (See above.) It may be regarded as dependent on δι ʼ ὃν (Mey., Ellic., Lightf.), or as a new point, and parallel with ἡγοῦμ . πάν . ζημ . (Weiss). The latter seems a little simpler, ἐζημ . having its motive in δι ʼ ὃν , and ἵνακερδ . being the motive of ἡγοῦμ . σκύβ ., thus contrasting the gain with what he threw away as worthless. On the other explanation, ἵνακερδ . adds a motive to δι ʼ ὃν . σκύβαλα : ‘ refuse.’ Only here in N.T. (Comp. LXX; Sir. 27:4.) Belonging wholly to later Gk., as Plut., Jos. The derivation cannot be certainly shown. Suidas says κυσιβαλόν ; i.e. τὸτοῖςκυσὶβαλλόμενον , ‘ that which is thrown to the dogs.’ More probably connected with σκώρ , ‘ stercus.’ (See Curtius, Gk. Etym. i. 167 [Eng.].) It signifies either ‘ excrement’ or ‘ the leavings of the table.’ A strong expression from the man who could write Galatians 1:14. Some of the patristic interpreters were embarrassed by this passage because the apparent disparagement of the law was seized upon by Antinomians, and used in their own interest. Hence they tried to modify Paul’ s meaning by referring it to the comparative value of the law. The law was a light, but unnecessary after the sun had arisen. It was a ladder, useful to mount by, but useless after one had mounted. On the same line σκύβαλα was explained by the chaff, which is part of the ripening corn, but is thrown away in the threshing. (See Chr.) Χριστὸνκερδήσω : Appropriate Christ and make him his own, with all of grace and glory that attaches to him. Paul’ s earnestness is shown in his reiteration: κέρδη , ζημίαν , ἐζημιώθην , πάντα , Χριστόν , etc. He proceeds to show what is involved in winning Christ. 9. καὶεὑρεθῶἐναὐτῷ : For εὑρεθῶ , see on 2:7. Often in the passive in the sense of ‘ to be seen, discovered, or proved to be.’ (See Acts 5:39; Romans 7:10; 1 Corinthians 4:2; 2 Corinthians 11:12; Galatians 2:17.) Here pointing to the recognition by others of Paul’ s union with Christ. (Comp. Ign. Eph. xi.; Trall. xiii.) By some commentators it is referred to the last day, either wholly or in part (see Lightf.:); but the entire line of thought refers to union with Christ in this life. The final result appears in vs. 11. Calv. wrongly makes εὑρεθῶ active, and explains that Paul had renounced all that he had in order that he might find it in Christ. ἐναὐτῷ : See on ἐνΧριστῷἸησοῦ (1:1). The same idea appears in 1:21; Galatians 2:20: the state of identification with Christ’ s life as the principle of salvation; the immanence of that principle in the human life. Comp. also John 14:20, John 14:15:2, John 14:4, John 14:5, John 14:7, John 14:17:21, John 14:23. “ The Christian,” says Weiss, “ exercises all the functions of his life in Christ. In him, or in fellowship with him, are rooted trust (Philippians 2:19, Philippians 2:24), joy (Philippians 3:1, Philippians 3:4:4, Philippians 3:10), boldness (Philemon 1:8), Christian refreshment (Philemon 1:20). In him one speaks (Ephesians 4:17); executes his ministry (Colossians 4:17); entertains another (Philippians 2:29); maintains unanimity with another (Philippians 4:2); obeys another (Ephesians 6:1). In him one is strengthened, and can do all things (Ephesians 6:10; Philippians 4:13).” — Bib. Theol. § 101. Christ, the personified revelation of the divine love, is the ruling principle of the human personal life, so that this life moves in Christ as in its own peculiar element. To be in Christ is to have the Spirit of Christ and to be one Spirit with him (Romans 8:9; 1 Corinthians 6:17). See note at the end of this chapter on Paul’ s conception of righteousness by faith. μὴἔχων : Expressing the mode, not the condition of being in Christ. ἐμὴνδικαιοσύνην : ‘ a righteousness of my own.’ Not ‘ my own righteousness,’ as A.V., for no such thing exists; but a righteousness which might be described as my own. ‘ My own righteousness’ would be τὴνἐμὴνδικ . (Comp. Romans 10:3.) τὴνἐκνόμου : Defining ἐμ . δικ . A righteousness which could be called ‘ mine’ would be a righteousness ‘ proceeding from the law.’ He lays down a general proposition: Human righteousness is legal righteousness. It is contained in the law (vs. 6), and passes from the law to the man as the man obeys the law (Romans 10:5). The man’ s righteousness is generated by its precepts. διὰπίστεωςΧριστοῦ : ‘ through faith of (in) Christ.’ Διὰ marks faith as the medium of attaining righteousness. (Comp. Romans 3:22; Galatians 2:16; Ephesians 2:8.) For ‘ faith of Christ’ = ‘ faith in Christ,’ comp. Mark 11:22; Romans 3:22; 2 Corinthians 10:5; Galatians 2:16, Galatians 2:3:22; 2 Thessalonians 2:13; James 2:1. τὴνἐκθεοῦδικαιοσύνηνἐπὶτῇπίστει : ‘ the righteousness which is from God resting upon faith.’ A further definition of τὴνδιὰπίς . Χρ ., describing its source and its basis. It proceeds from God, and is therefore in contrast with ἐμὴνδικ . The phrase is not synonymous with δικαιοσύνηθεοῦ (Romans 1:17), which signifies righteousness which is God’ s; which resides in him as his attribute; not, as commonly explained, righteousness which is from God, and is bestowed by him upon man. Δικαιοσύνηθεοῦ is of course assumed in τ . ἐκθε . δικ . The ideal and the source of righteousness are in God. God is the source of the atoning work of Christ which contemplates man’ s righteousness, and Christ is ‘ the image of his substance’ (Hebrews 1:3; see 2 Corinthians 5:21, and Sanday on Rom. p. 162). As related to man, the righteousness of God rests upon faith, the faith which each man exercises towards God in Jesus Christ. This is the only instance of the phrase ἐπὶτῇπίστει in N.T. It expresses διὰπίστεως a little more definitely, and sets forth the only true basis of all human righteousness. It is, indeed, true that righteousness rests ultimately on God, and not on faith; but if that is an objection, the same would lie against δικ . ἐκπίστ . (Romans 9:30, Romans 10:6). Lightf., following Ril. and van Heng., renders ἐπὶ ‘ on condition of.’ But Paul is here speaking rather of the essential character of this righteousness than of the terms on which it is received by men. It belongs to the nature of God’ s righteousness as imparted to man that it rests upon faith (Romans 4:5). Lightf. refers to Acts 3:16, though ἐπὶ there is a doubtful reading. WH. omit, with א * B. Tisch., R.T., and Weiss retain. Mey. supplies ἔχων , repeated after ἀλλὰ ; ‘ having on the ground of faith righteousness through faith,’ which is harsh and quite unnecessary. Equally awkward is the connection of ἐπὶτῇπίστει with εὐρεθῶ , as Weiss. Rather it is to be connected with δικαιοσύνην immediately preceding. The omission of the article before ἐπὶτ . πίστ . has numerous precedents in cases where the whole expression represents one idea. He goes on to show in what this righteousness by faith consists. 10. τοῦγνῶναιαὐτὸν : ‘ that I may come to know him.’ Taken up from the γνώσεως of vs. 8, and explaining it. Τοῦγνῶναι is the infinitive of design, setting forth the end contemplated in the righteousness of faith. For this usage see Matthew 24:45; Luke 2:24, Luke 2:27; Acts 26:18; 1 Corinthians 10:13; Galatians 3:10; and Burt. 397; Win. xliv. 4 b. Lips. and Kl. coö rdinate τοῦγν . with ἵναεὑρεθῶ , as representing, not the purpose of being found in Christ, nor the object for which Paul possesses the righteousness of faith, but the mode in which he desires to be found in Christ. But the dependence on what immediately precedes is most natural. In τὸνΧτὸνκερδ . and εὑρεθῶ two elements are given which do not furnish a parallel to τοῦγνῶναι , and Paul’ s habit is to join two parallel clauses of design with a double ἵνα . (See Romans 7:13; 2 Corinthians 9:3; Galatians 3:14.) The difference, however, is not important. Calv., Grot., Beng., make τοῦγν . dependent on τῇπίστ ., describing the power and the nature of faith. But this construction with πίστ . has no parallel in N.T. The change of construction from ἵνα in vs. 9 to the infin. of design is not uncommon in Paul. (See Romans 6:6; Colossians 1:9, Colossians 1:10.) For γνῶναι , see on 1:19. Paul’ s end is, indeed, εἰδέναι , the absolute knowledge; but he is here speaking rather of his coming into a knowledge of the riches of Christ in the process of his experience. See Lightf. on Galatians 4:9; and comp. John 7:27; 1 Corinthians 2:11; Galatians 4:8, Galatians 4:9; Ephesians 5:5; 1 John 2:18, 1 John 2:29, 1 John 2:3:1, 1 John 2:16, 1 John 2:4:16. It should also be noted that, in N.T. Greek, γινώσκειν often implies a personal relation between the knower and the known, involving the influence of the object of knowledge upon the knower. (See John 2:24, John 2:25; 1 Corinthians 2:8; 1 John 4:8.) In Jn. the relation itself is expressed by the verb (John 17:3, John 17:25; 1 John 2:3, 1 John 2:4, 1 John 2:5:20). Here, therefore, ‘ that I may come to know,’ appropriating with the increase of knowledge. The two following details are involved in personal knowledge of Christ: καὶτὴνδύναμιντῆςἀναστάσεωςαὐτοῦ : ‘ and the power of his resurrection.’ Καὶ is more than a simple connective. It introduces a definition and fuller explanation of αὐτὸν . Δύναμιν is not the power by which Christ was raised from the dead (Chr., Œ c.), nor, as Theoph., “ because to arise is great power” ; nor Christ’ s power to raise up believers. Like the preceding expressions, it describes a subjective experience. It is the power of the risen Christ as it becomes a subject of practical knowledge and a power in Paul’ s inner life. It is thus within the same circle of thought as Romans 6:4-11. (Comp. Colossians 3:1 ff.) The resurrection is viewed, not only as something which Paul hopes to experience after death, nor as a historical experience of Christ which is a subject of grateful and inspiring remembrance, but as a present, continuously active force in his Christian development. The beginning of the life of faith is a moral resurrection, a rising with Christ (Romans 6:5; Colossians 3:1), inaugurating ‘ newness of life’ (Romans 6:4),— life in the Spirit (Romans 7:6), a life essentially identical with the ζωὴαἰώνιος and ἐπουράνιος of the glorified Jesus. Comp. Ephesians 1:19, Ephesians 1:20, Ephesians 1:2:5, Ephesians 1:6; and see the very suggestive remarks of Pfleiderer, Paulinismus, ch. v. “ The rising with Christ is put, not as an object of hope, but as belonging to the present, from the moment when ‘ the spirit of him that raised up Jesus from the dead’ (Romans 8:11) takes up its abode in believers; so that the rising with Christ is so far a fact as that for them a new life is opened (2 Corinthians 5:15; Galatians 2:19). Thus, equipped with the death-overcoming, spiritual life-power of Christ, they enter upon a condition in which they are enabled to overcome the power of sin in their members, so that sin shall not have dominion over them (Romans 6:13, Romans 6:14; Colossians 3:5).” — Klö pper. Thus the knowledge of the power of Christ’ s resurrection appears as an element of the righteousness of faith. This explains Paul’ s phrase ‘ justification of life’ (Romans 5:18). This knowledge includes the assurance of immortality. καὶκοινωνίανπαθημάτωναὐτοῦ : ‘ and the fellowship of his sufferings.’ DFGKLP την before κοιν . Comp. 2 Corinthians 1:5, 2 Corinthians 1:4:10, 2 Corinthians 1:11; Galatians 6:17; Colossians 1:24; 1 Peter 4:13. A participation in the sufferings which Christ endured in his mortal life. (Comp. Hebrews 12:2, Hebrews 12:3.) Such participation is involved in the knowledge of Christ. It is not merely ethical. It does not refer, except by implication, to the victorious power of suffering. Nor is a mere likeness to the sufferings of Christ intended. Like the knowledge of the power of the resurrection, the fellowship of the sufferings is involved in the mystical union with Christ, and is treated by Paul as a verification of this “ at its hardest and most decisive point” (Weiss). Being in Christ involves fellowship with Christ at all points,— his obedient life, his spirit, his sufferings, his death, and his glory. The order of arrangement here is the true one. The fellowship of the sufferings follows the experience of the power of the resurrection. For the power of the resurrection appears in justification of life; and the new life in and with Christ puts its subject where Christ was,— in that attitude towards the world which engenders contradiction, reproach, and persecution. As Mey. truthfully observes: “ The enthusiastic feeling of drinking the cup of Christ is not possible unless a man bears in his heart the mighty assurance of resurrection through the Lord.” One who is not under the power of the resurrection will not share Christ’ s sufferings, because his moral attitude will not be such as to call out the assaults of the world. (Comp. John 7:7.) How this desire was fulfilled in Paul appears in the Acts, and in allusions in his letters. (See 1 Corinthians 4:10-13, 1 Corinthians 4:15:31; 2 Corinthians 4:8-12; Galatians 6:17.) Christ had said of him, ‘ I will show him how great things he must suffer for my name’ s sake’ (Acts 9:16). συμμορφιζόμενοςτῷθανάτῳαὐτοῦ : ‘ becoming conformed unto his death.’ א c Dc EKL συμμορφουμενος . FG συνφορτειζομενος , ‘ being burdened together.’ The conception of fellowship with Christ’ s sufferings is further unfolded to its last point— even unto death. (Comp. 2:8.) Συμμορφίζεσθαι not elsewhere in Bib. The adj. σύμμορφος occurs 3:21; Romans 8:29. The participle is in apposition with the subject of τοῦγνῶναι . (Comp. Ephesians 4:2; Colossians 1:10.) Not middle, ‘ conforming myself to,’ but passive. The conformity is not ethical, as Romans 6:3-11, but is a conformity with the sufferings of Christ’ s earthly life, even unto death. It does not necessarily indicate, as Mey., a distinct contemplation of Paul’ s martyrdom. (Comp. 1:25, 26, 2:23, 24.) The thought is rather that of 1 Corinthians 15:31; 2 Corinthians 4:10. (Comp. Romans 8:17.) The suffering of this present time works together with all things for the good of those who love God (Romans 8:28); and such God ordained to be ‘ conformed [συμμόρφους ] to the image of his Son’ (Romans 8:29). The participle indicates the process of development. 11. εἴπωςκαταντήσωεἰςτὴνἐξανάστασιντὴνἐκνεκρῶν : ‘ if possibly I may attain unto the resurrection from the dead.’ The words connect themselves most naturally with συμμορφ . τῷθαν . αὐ ., according to Paul’ s habitual association of resurrection with death. Resurrection, physical or ethical, is attained only through death. Lips., without assigning any reason, and Kl. for reasons which seem fanciful, connect with γνῶναι . For εἴπως see Acts 27:12; Romans 1:10, Romans 11:14. Much unnecessary difficulty has been made over the apparent uncertainty expressed in these words, and the fancied inconsistency with the certainty elsewhere expressed by Paul, as Romans 8:38, Romans 8:39, Romans 8:5:17, Romans 8:18, Romans 8:21; 2 Corinthians 5:1 ff.; Philippians 1:22, Philippians 1:23. He elsewhere urges the necessity of caution against a possible lapse from faith (2:12; 1 Corinthians 10:12; Galatians 3:3, Galatians 5:4), and he takes the same caution to himself (1 Corinthians 9:27). His words here are an expression of humility and self-distrust, not of doubt. Weiss remarks that while, on the human side, the attainment of the goal may be regarded as doubtful, or at least conditioned upon humble self-estimate, on the side of the working of divine grace it appears certain. καταντᾷν : Only in Paul and Acts. In Paul, of persons, 1 Corinthians 10:11, 1 Corinthians 10:14:36; of ethical relations, Ephesians 4:13. In Acts always of places, except 26:7. καταντήσω is aor. subj., as καταλάβω (vs. 12). Εἰ with the subj. is rare in good class. prose, but occurs in LXX, and is common in later Greek. (See Burt. 253, 276.) τὴνἐξανάστασιντὴνἐκνεκρῶν : KL, Arm., Cop., read ἐξαν . τωννεκρων . So TR. Ἐξανάστασις occurs only here in Bib. The verb ἐξανιστάναι is found Mark 12:9; Luke 20:28; Acts 15:5, but in neither of the passages of the rising of the dead. Why the compound word was selected instead of the simple ἀνάστασις , we cannot explain. Possibly, as Mey., in order to give greater vividness to the image; but this is far from satisfactory. Beng.’ s explanation, that it is intended to mark the resurrection of believers as distinguished from that of Christ, is arbitrary and fanciful. Ἀνάστ . or ἐξανάστ . ἐκ is found only three times in N.T. (Luke 20:35; Acts 4:2; 1 Peter 1:3). Lightf. says: “ The general resurrection of the dead, whether good or bad, is ἡἀνάστ . τῶννεκ . (e.g. 1 Corinthians 15:42); on the other hand, the resurrection of Christ and of those who rise with Christ is generally [ἡ ] ἀνάστ . [ἡ ] ἐκνεκ .” This can hardly be borne out. See Romans 1:4, ἀνάστ . νεκ ., of Christ,— so Acts 26:23; 1 Corinthians 15:42, 1 Corinthians 15:43, ἀνάστ . τ . νεκ ., of a resurrection which is in incorruption, glory, and power; Acts 17:31, ἐκνεκ ., of Christ; vs. 32, ἀνάστ . νεκ . It is true that in every case where ἐκ occurs the reference is to the resurrection of the just, but three instances are not enough to build such a distinction upon. The reference here is clearly to the resurrection of believers. The question of the resurrection of the wicked is irrelevant; and the idea of a reference to a spiritual resurrection while still in the body is entirely without support. 12. οὐχὅτι : See on 4:11. Supply λέγω , ‘ I say not that.’ (Comp. John 6:46; 2 Corinthians 1:24, 2 Corinthians 1:3:5; Philippians 4:17; 2 Thessalonians 3:9.) ἤδηἔλαβον : Ἤδη ‘ now,’ marks the point of time at which all the past experience has arrived. Ἔλαβον covers Paul’ s entire past up to the time of writing. Its object is not expressed, but is all that is included in vs. 8-11. Lightf. is wrong in insisting that the aorist points to a definite past epoch, and translating ‘ Not as though by my conversion I did at once attain.’ The aorist is frequently used to express duration extending to the present. See Ellic. on 1 Thessalonians 2:16, and comp. Luke 14:18; Romans 3:2; Galatians 5:24; Ephesians 3:5; 1 Thessalonians 2:16. See also Beet, Expositor, 1st ser. xi. p. 375, 6. The variety of objects suggested for ἔλαβον is bewildering. A favorite one is βραβεῖον from vs. 14. So Chr., Œ c., Theoph., Beng., Ellic., Mey., Ead., Beet, Ril. Meyer says that βραβεῖον is the bliss of Messiah’ s kingdom, and that ἔλαβον is to be explained of his having attained in ideal anticipation(!); Beet, “ the full blessedness of the kingdom of Christ for which he must wait till the resurrection from the dead.” But who could possibly have imagined that he had attained this? There is no reason for anticipating βραβεῖον . ἤδητετελείωμαι : ‘ am already made perfect.’ DFG add ηηδηδεδικαιωμαι . Τετελ . explains ἔλαβον more definitely, or puts literally what ἔλ . had put figuratively. Ἔλ . regards the whole past as a completed act; τετ . the whole past gathered up in its relation to the present. The perfection referred to is moral and spiritual perfection. (Comp. Ephesians 3:17-19, 4:Ephesians 3:13-16; Colossians 1:28; and Ign. Eph. iii. Οὐδιατάσσομαιὑμῖν , ὡςὤντι · εἰγὰρκαὶδέδεμαιἐντῷὀνόματι , οὔπωἀπήρτισμαιἐνἸησοῦΧριστῷ : ‘ I do not command you as though I were somewhat, for even though I am in bonds for the Name’ s sake, I am not yet perfected in Jesus Christ.’ Comp. Philad. v.) The verb is used by Paul only here, but is common in Heb. διώκωδὲ : ‘ but I pursue,’ or as A.V., ‘ follow after’ ; better than R.V., ‘ press on.’ The eagerness of Paul to attain his ideal is emulated by that of some of the commentators to bring βραβεῖον up into this verse. There is no need of supplying it with διώκω , nor need διώκω be taken absolutely. Its object lies in ἐφ ʼ ᾧκαὶκατελήμφθην , etc., and is the same as that of ἔλαβον . The pursuit is no groping after something undefined, nor is it prosecuted with any feeling of doubt as to the attainment of its end. Though he had zealously pursued the ‘ law of righteousness’ (Romans 9:31) as a son of Israel, he was now pursuing the righteousness of faith with even greater zeal, under a mightier impulse, and with a clearer view of his goal. It is doubtful whether the metaphor of the race comes in here (as Ellic., Mey., Alf., Ead.): κατελήμφθην does not suit it. Διώκειν is often used by Paul, without that reference, for striving after the blessings and virtues of the Christian life. (See Romans 9:30, Romans 9:31, Romans 9:12:13, Romans 9:14:19, 1 Corinthians 14:1; 1 Thessalonians 5:15.) Instead of the idea of the race giving color to διώκω , it is quite as likely that διώκω suggested the metaphor in vs. 14. For διώκειν with καταλαμβάνειν , see Romans 9:30; LXX; Sir. 11:10, 27:8. εἰκαὶκαταλάβωἐφ ʼ ᾧκαὶκατελήμφθην : ‘ if I may also grasp that for which I was grasped.’ Tisch. omits καὶ before καταλάβω with א *DFG, Syr., Cop., Arm., Goth., Æ th. και is found in א c ABDKLP, Syr.P. So WH., R.T., Weiss. καὶ : ‘ if I may not only pursue but also attain.’ For εἰκαὶ , see on 2:17. For the progression from διώκειν to καταλαμβάνειν , comp. Romans 9:30. From λαμβάνειν to καταλαμ ., and from τρέχετε to καταλαμ ., 1 Corinthians 9:24. Καταλαβεῖν is ‘ to overtake and seize.’ (See John 1:5, John 1:12:35; Romans 9:30; 1 Corinthians 9:24.) ἐφ ʼ ᾧκαὶκατελήμφθην : The divine grace in Paul’ s conversion is the moving power of his Christian development. The fulfilment of the ideal contemplated by Christ when he transformed him from a persecutor to an apostle is the goal which invites him. He desires to grasp that for which he was grasped by Christ. The aorist marks the time of his conversion, which was literally a seizure. Not, however, as Chr. and Thdrt., that Paul is conceived as running to destruction and pursued and seized by Christ. To view his conversion as a seizure is not to deny the work of previous influences upon his mind preparing the way for the crisis of the journey to Damascus. (See Pfleiderer, Paulinismus, Einl.; Bruce, St. Paul’ s Conception of Christianity, ch. ii.; Matheson, Spiritual Development of St. Paul, ch. ii., iii.,— see especially pp. 46, 47.) Ἐφ ʼ ᾧ is relative to a suppressed antecedent, ἐκεῖνο , as Luke 5:25, ‘ that for which I was grasped.’ Weiss refers the relative to καταλάβω simply, and renders ‘ wherefore.’ So Lightf. Others, as Chr., Thdrt., Mey., Lips., make ἐφ ʼ ᾧ = ἐπὶτουτῷὄτι , and render ‘ because,’ taking καταλάβω absolutely. Calv.., ‘ quemadmodum, just as.’ Καὶ refers to ἐφ ʼ ᾧ , adding the purpose of his being grasped to the assertion of his effort to grasp: ‘ which I not only strive to grasp, but for which also I was grasped.’ The next two verses substantially repeat the assertions of vs. 12— the disavowal of satisfaction with his attainment, and the declaration of his strenuous pursuit of his spiritual ideal. 13. ἐγὼἐμαυτὸνοὔπωλογίζομαικατειληφέναι : ‘ I count not myself yet to have grasped.’ ουπω , WH. [], Tisch., R.T., with א ADP, 17, 31, 47, 80, Cop., Syr.P, Æ th.; BDFGKL, Vulg., Goth., Arm., read ου . Both ἐγὼ and ἐμαυτὸν are emphatic, expressing strongly his own estimate of himself. (Comp. Luke 7:7; John 8:54; 1 Corinthians 4:3.) It is quite superfluous to introduce an implied comparison with the judgment of others, either of those who think too highly of him, or of those who think too highly of themselves. Such an estimate, in itself, is in strong contrast with self-righteousness and religious conceit. λογίζομαι : ‘ I count’ or ‘ reckon,’ very often in Paul, and almost confined to his epistles. Only four times elsewhere in N.T. The idea of a process of reasoning always underlies it. ἕνδέ : Supply ποιῶ , not λογίζομαι , as Mey., for ἕν refers to what follows, which is a matter of doing, not of reckoning. Others supply φροντίζω , μεριμνῶ , διώκω , οἶδα , λέγω . Such ellipses of the verb are common in Paul; e.g. 2:3, 5; Romans 4:9, Romans 4:5:18; Galatians 3:5; 2 Corinthians 6:13. (See Win. lxvi. I b.) τὰμὲνὀπίσω : ‘ the things which are behind.’ The portion of his Christian course already traversed. Not his experience as a persecutor of the church. With τὰὀπίσω , comp. τοῦνῦν (1:5); τὰκατ ʼ ἐμὲ (1:12); τὰπερὶὑμῶν (1:27, 2:19, 20); τὰπερὶἐμέ (2:23). Ὀπίσω only here by Paul. The metaphor of the race now first enters. ἐπιλανθανόμενος : ‘ forgetting.’ The word nowhere else in Paul; sparingly in Synop., Heb., and Jas.; often in LXX. No special emphasis attaches to the compound. In class. it occurs sometimes, but rarely, in the sense of ‘ forgetting wilfully’ (Hdt. iii.147, iv. 43). But so also does the simple verb (Hom. Il. ix.537; Æ sch. Ag. 39). Not to be understood as if Paul were ashamed of what lay behind him in his Christian career, or as if he did not emphasise it as exhibiting the grace of God. (See 1 Corinthians 4:11-16, 1 Corinthians 4:15:10; 2 Corinthians 11:23-6.) Rather that he does not use the memory of what God has wrought in him and through him to encourage self-satisfaction and relaxation of effort. He is stimulated by the past to renewed energy in Christian self-development and in the building-up of Christ’ s church. (See 1 Corinthians 9:19-27.) τοῖςδὲἔμπροσθεν : The higher attainments in the Christian life. Only here. ἐπεκτεινόμενος : ‘ stretching forward.’ A graphic word from the arena. The body of the racer is bent forward, his hand is outstretched towards the goal, and his eye is fastened upon it. “ The eye outstrips and draws onward the hand, and the hand the foot” (Beng.). The metaphor is from the foot-race, not from the chariot-race. Lightf. observes that not looking back would be fatal to the charioteer. The word has passed into sporting language— ‘ the home-stretch.’ Ἐπεκ ., nowhere else in Bib. Ἐκτείνειν , often in Synop. with χείρ . (Comp. ἐκτένεια , Acts 26:7; ἐκτενής , 1 Peter 4:8; ἐκτενῶς , Acts 12:5; 1 Peter 1:22.) 14. κατὰσκοπὸνδιώκω : ‘ I press on towards the mark.’ κατὰ : Bearing down upon. Σκοπὸν , only here in N.T. That on which one fixes his look. (Comp. σκοποῦντες , 2:4.) In class. a mark for shooting at; also a moral or intellectual end (Plat. Gorg. 507 D; Phileb. 60 A). In LXX; Job 16:13; Lamentations 3:12, of an archer’ s mark. It is not used in a technical sense of an appliance of the race course, as R.V. ‘ goal.’ διώκω : “ εὐφαντικώταταδὲτὸδιώκεινεἶπεν . Ὀγὰρδιώκωνοὐδὲνἄλλοὁρᾷἠπρὸςὅσπεύδει , πάνταδὲπαρέρχεται , καὶτὰφίλτατακαὶτὰἀναγκαιότατα .” “ Most appropriately did he say διώκειν ; for he who pursues sees nothing but that towards which he is hastening, and passes by all things, the dearest and the most necessary” (Theoph.). εἰςτὸβραβεῖον : βραβ ., only here and 1 Corinthians 9:24. The kindred verbs, βραβεύειν , ‘ to be umpire,’ and καταβραβεύειν , ‘ to be umpire against,’ ‘ to defraud of a prize,’ are peculiar to the Colossian letter. (See 3:15, 2:18.) βραβ . is not used technically of the prize in the games, the technical word being ἆθλον . Here the heavenly reward; the ‘ crown of righteousness’ (1 Corinthians 9:24-27; 2 Timothy 4:8; Revelation 2:10); a share in the glory of the exalted Christ (Romans 8:17; 2 Timothy 2:10, 2 Timothy 2:11). (Comp. 1 Thessalonians 2:12; 1 Timothy 6:12.) τῆςἄνωκλήσεωςτοῦθεοῦἐνΧριστῷἸησοῦ : ‘ of the upward calling of God in Christ Jesus.’ The expression ἡἄνωκλῆσις is unique. The only analogous phrase in N.T. to βραβ . τ . ἄνωκλ . is ἐλπὶςτῆςκλήσεως (Ephesians 1:18, Ephesians 4:4). The genitive of κλ . is the genitive of belonging. The prize is attached to the calling and involved in it. Lips. and De W. make the genitive appositional: ‘ the prize which is the high calling.’ This would identify the calling with the heavenly reward, and would leave βραβ . without definition. Ἄνω means both ‘ above,’ local, as Galatians 4:26, and ‘ upwards,’ as John 11:41; Hebrews 12:15. Here the latter. Comp. the striking parall. in Philo, De Plant. Noe. § 6. The whole passage is full of movement, onward and upward. (Comp. Colossians 3:2.) This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/ 4:1-9. VARIOUS TO UNITY, JOY, , , PRAYER, TO ALL VIRUTES, AND THE OF ALL THAT THEY HAVE LEARNED FROM PAUL; WITH OF THE , , AND PEACE OF GOD In view of this glorious future, do you, my brethren beloved, continue steadfast in the Lord. I learn that Euodia and Syntyche are at variance. I beseech them to be reconciled; and I entreat you, Synzygus, who are justly so named, to use your influence to this end; for those women were my helpers in the gospel work, along with Clement and other faithful laborers. Rejoice in the Lord, always. I repeat it, rejoice. Let all men see your forbearing spirit; and in no case be anxious, for the Lord is at hand. Commit every matter to God in prayer, and pray always with thankful hearts; and God’ s peace which, better than any human device, can lift you above doubt and fear, shall guard your hearts and thoughts in Christ Jesus. Finally, my brethren, take account of everything that is venerable, just, pure, lovely, and of good report— in short, of whatever virtue there is, and of whatever praise attaches to it. Practise what you have learned from me, and the God of peace shall be with you. 1. ὥστε : ‘ so that’ ; ‘ accordingly.’ (Comp. Matthew 12:12; Romans 7:4, Romans 7:12; 1 Corinthians 15:58; Philippians 2:12.) Connected immediately with 3:20, 21; but through those verses with the whole of ch. 3., since in heavenly citizenship are gathered up all the characteristics which Paul in that chapter has commended to his readers. This verse may therefore be regarded as the proper conclusion of ch. 3. ἐπιπόθητοι : ‘ longed for.’ A hint of the pain caused by his separation from them. Only here in N.T. (Comp. Clem. ad Cor. lxv.) The verb ἐπιποθεῖν occurs mostly in Paul. (See Romans 1:11; 2 Corinthians 5:2; Philippians 1:8, Philippians 2:26.) Ἐπιποθία only in Romans 15:23. Ἐπιπόθησις , 2 Corinthians 7:7, 2 Corinthians 7:11. (See on 1:8.) χαρὰκαὶστεφανόςμου : ‘ my joy and crown.’ (Comp. 1 Thessalonians 2:19.) Χαρὰ by metonymy for the subject of joy. Στεφανός in class. mostly of the woven crown— the chaplet awarded to the victor in the games; a wreath of wild olive, green parsley, bay, or pine; or the garland placed on the head of a guest at a banquet. (See Athen. xv. p. 685; Aristoph. Ach. 636; Plat. Symp. 212.) So mostly in N.T., though στεφανός occurs with χρυσοῦν (Revelation 14:14). The kingly crown is διάδημα , found only in Apoc. The distinction is not strictly observed in Hellenistic Greek. (See Trench, Syn. 23) Neither χαρὰ nor στεφανός applied to the Philippians is to be referred to the future, as Calv., Alf. They express Paul’ s sense of joy and honor in the Christian fidelity of his readers. (Comp. Sir. 1:11, 25:6.) οὕτωςστήκετε : ‘ so stand fast.’ ‘ So,’ as I have exhorted you, and as becomes citizens of the heavenly commonwealth. Not, ‘ so as ye do stand,’ as Beng., Calv. For στήκετε see on 1:27. The particle ὥστε with the imperative retains its consecutive force, but instead of a fact consequent upon what precedes, there is a consequent exhortation. ἐνκυρίῳ : With the exception of Rev 14:13 only in Paul, who uses it more than forty times. See on ἐνΧριστῷἸησοῦ (1:1). Denoting the sphere or element in which steadfastness is to be exhibited. (Comp. 1 Thessalonians 3:8.) ἀγαπητοί : repeated with affectionate emphasis. B, 17, Cop., Syr.sch, add μου . Two prominent women in the church are urged to become reconciled to each other. 2. Εὐοδίαν — Συντύχην : ‘ Euodia— Syntyche.’ Not ‘ Euodias,’ as A.V. Both are female names; see αὐταῖς (vs. 3). Both occur in inscriptions, and there are no instances of masculine forms. The activity of the Macedonian women in coö perating with Paul appears from Acts 17:4, Acts 17:12. I am a little doubtful, however, as to Lightfoot’ s view that a higher social influence was assigned to the female sex in Macedonia than was common among the civilised nations of antiquity. I fail to find any notice of this elsewhere. Lightf.’ s inference is drawn wholly from inscriptions which do not appear to be decisive. For example, all the inscriptions which he cites to show that monuments in honor of women were erected by public bodies, distinctly indicate Roman influence. The names are Roman, and perpetuate the memory of different Roman gentes, a point which would naturally be emphasised in a Roman colonia distant from the mother city. His assertion, moreover, that the active zeal of Macedonian women is without a parallel in the apostle’ s history elsewhere, seems open to question in the light of the closing salutations of the Epistle to the Romans. Klö pper thinks that the names Euodia and Syntyche represent two women in each of whose houses a separate congregation assembled, the one Jewish-Christian and the other Gentile-Christian. Lipsius thinks this possible. For some of the fanciful interpretations of these two names, see Introd. vi. Theo.Mop. mentions a story he had heard to the effect that they were a married pair, the latter name being Syntyches, and that the husband was the converted jailer of Philippi. The climax is reached by Hitzig (Krit. paulin. Br. 5 ff.), who affirms that Euodia and Syntyche were reproductions of the patriarchs Asher and Gad; their sex having been changed in the transition from one language to the other; and that they represent the Greek and the Roman elements in the church. παρακαλῶ : ‘ I exhort.’ See on παράκλησις (2:1). The repetition of the word emphasises the separate exhortation to each. τὸαὐτὸφρονεῖν : ‘ to be of the same mind.’ (See on 2:2.) ἐνκυρίῳ : With τ . αὐ . φρον . In that accord of which the Lord is the bond: each individually in Christ, and each therefore at one with the other. 3. ναὶ : ‘ yea.’ The reading καὶ has almost no support. (Comp. Matthew 15:27; Romans 3:29; Philemon 1:20.) The preceding exhortation is enforced by introducing a third party. ‘ I have urged Euodia and Syntyche to live in harmony; yes, and I entreat you also,’ etc. ἐρωτῶκαὶσέ : ‘ I beseech thee also.’ Ἐρωτᾷν originally ‘ to question,’ as Luke 22:68; John 9:21. Only in that sense in class. The meaning ‘ to entreat’ belongs to later Greek. Thus rendered, it usually signifies to ask a person; not to ask a thing of a person; and to ask a person to do; rarely to give. See Trench, Syn. xl.; but his distinction between ἐρωτᾷν and αἰτεῖν does not hold. (See Ezra Abbot, The Authorship of the Fourth Gospel and Other Critical Essays.) γνήσιεΣύνζυγε : ‘ Synzygus, who art rightly so named.’ The A.V. ‘ yoke-fellow,’ gives the correct sense of the proper name, and γνήσιε marks the person addressed as one to whom the name is justly applied. (See on γνησίως , 2:20. Comp. ἑτεροζυγοῦντες , 2 Corinthians 6:14.) It is true that this proper name has no confirmation from inscriptions; but such descriptive or punning names are very common, as Onesimus, Chrestus, Chresimus, Onesiphorus, Symphorus, etc. The attempts to identify the person referred to are numerous, and the best are only guesses. Clem. Alex., Paul’ s own wife; Chr., the husband or brother of Euodia or Syntyche; Lightf., Epaphroditus. But it is improbable that Paul would have written thus in a letter of which Epaph. was the bearer. Others, Timothy or Silas; Ellic. and De W., the chief bishop at Philippi. Wiesel., Christ; ναὶ introducing a prayer. συλλαμβάνουαὐταῖς : ‘ help those (women).’ Lit. ‘ take hold with.’ Assist them in reconciling their differences. (Comp. Luke 5:7.) Lips., following Chr. and Theoph., explains the verb in a general sense: ‘ interest yourself in them.’ Grot. refers it to their support as widows. αἵτινες : ‘ inasmuch as they.’ See on ἅτινα (3:7). Not as A.V. ‘ who.’ The double relative classifies them among Paul’ s helpers, and gives a reason why Synzygus should promote their reconciliation. συνηθλησάνμοι : ‘ they labored with me.’ The verb only here and 1:27, on which see note. It indicates an activity attended with danger and suffering. (Comp. 1 Thessalonians 2:2.) ἐντῷεὐαγγελίῳ : the sphere of their labors. (Comp. Romans 1:9; 1 Thessalonians 3:2.) μετὰκαὶΚλήμεντος : Construe with συνηθ . ‘ Who labored with me in the gospel along with Clement and others.’ The position of καὶ between the preposition and the noun is unusual, and shows that the force of the preposition extends over the whole clause. Lightf. takes μετὰΚλήμ . with συλλαμβ . According to this, Paul calls upon Clement and the rest whose names are in the book of life to help the women. But the relative clause ὧντὰὀνόμ ., etc., associates itself more naturally with συνηθ . Paul gives this confidential commission to one person, and not to an indefinite number. Philippi was probably the scene of the labors referred to, since Paul speaks of them as familiarly known. Clement appears to have been a Philippian Christian who assisted in the foundation of the church at Philippi. This is suggested by τῶνλοιπῶν . The attempt to identify him with Clement of Rome, which originated with Origen (In Joann. i. 29), is generally abandoned. (See Lightf. Comm. p. 168 ff.; Langen, Geschichte der Rö mischen Kirche, Bd. 1. S. 84; Mö ller, Kirchengeschichte, i. 89; Salmon’ s art. “ Clemens Romanus” in Smith and Wace, Dict. Chn. Biog.) συνεργῶν : Comp. ii. 25. Only once in N.T. outside of Paul’ s letters. (See 3 John 1:8.) ὧντὰὀνόματαἐνβίβλῳζωῆς : ‘ whose names are in the book of life.’ Supply ἐστί , not εἴη , ‘ may they be,’ as Beng., who says, “ they seem to have been already dead, for we generally follow such with wishes of that sort.” The names are in the book of life, though not mentioned in the apostle’ s letter. The expression βίβλος or βιβλίοντῆςζωῆς in N.T. is peculiar to Apoc. This is the only exception, and the only case in which ζωῆς occurs without the article. (See Revelation 3:5, Revelation 3:13:8, Revelation 3:17:8, Revelation 3:20:12, Revelation 3:15, Revelation 3:21:7, Revelation 3:22:19.) It is an O.T. metaphor, drawn from the civil list or register in which the names of citizens were entered. The earliest reference to it is Exodus 32:32. (Comp. Isaiah 4:3; Ezekiel 13:9; Daniel 12:1.) To be enrolled in the book of life is to be divinely accredited as a member of God’ s commonwealth (comp. Luke 10:20), so that the expression falls in with τὸπολίτευμαἐνοὐρανοῖς (3:20). To be blotted out from the book of life (Exodus 32:32, Exodus 32:33; Psalms 69:28) is to be disfranchised, cut off from fellowship with the living God and with his kingdom. The phrase was also in use by Rabbinical writers. (See Wetst.) Thus in the Targum on Ezekiel 13:9: “ In the book of eternal life which has been written for the just of the house of Israel, they shall not be written.” Any reference to the doctrine of predestination is entirely out of place. Flacius, cit. by Mey., justly observes that it is not fatalis quaedam electio which is pointed to, but that they are described as written in the book of life because possessing the true righteousness which is of Christ. Exhortations to the Church at Large 4. χαίρετε : ‘ rejoice’ ; the keynote of the epistle. Not ‘ farewell.’ (See on 3:1.) πάντοτε : With a look at the future no less than at the present, and at the possibility of future trials. Only as their life shall be ἐνκυρίῳ will they have true joy. πάλινἐρῶ : ‘ again I will say it.’ As if he had considered all the possibilities of sorrow. ‘ In spite of them all, I will repeat it — rejoice.’ Not as Beng., joining πάντοτε with the second χαίρετε , ‘ again I will say, always rejoice.’ 5. τὸἐπιεικὲςὑμῶν : ‘ your forbearance.’ From εἰκός , ‘ reasonable’ ; hence, ‘ not unduly rigorous.’ Aristot. Nich. Eth. v. 10, contrasts it with ἀκριβοδίκαιος , ‘ severely judging.’ The idea is, ‘ do not make a rigorous and obstinate stand for what is your just due.’ Comp. Ign. Eph. x., ἀδελφοὶαὐτῶνεὑρεθῶμεντῇἐπιεικείᾳ : ‘ Let us show ourselves their brothers by our forbearance.’ Ἐπιεικής in N.T., 1 Timothy 3:3; Titus 3:2, where it is joined with ἄμαχος ; 1 Peter 2:18; James 3:17, with ἀγαθὸς and εὐπειθής . Ἐπιείκεια , Acts 24:4; 2 Corinthians 10:1; the latter with πραΰτης . LXX, ἐπιεικής , Psa_86 (85):5: ἐπιείκεια , Sap. 2:19; 2 Macc. 2:22; 3 Macc. 3:15. Ἐπιεικῶς , not in N.T., 1 Samuel 12:22; 1Sa_2 K. 6:3; 2 Macc. 9:27. The neuter adjective with the article =; the abstract noun ἐπιείκεια . (Comp. τὸχρηστὸν , Romans 2:4; τὸμωρὸν , 1 Corinthians 1:25.) Mey. remarks that the disposition of Christian joyfulness must elevate men quite as much above strict insistence on their rights and claims as above solicitude. πᾶσινἀνθρώποις : Not to your fellow-Christians only. ὁκύριοςἐγγύς : ‘ the Lord is near.’ For κύριος , see on 2:11.In the Gospels usually ‘ God.’ In Paul mostly ‘ Christ,’ and more commonly with the article (Win. xix. 1). The phrase expresses the general expectation of the speedy second coming of Christ. Comp. Μαρὰνἀθά (1 Corinthians 16:22), ‘ the Lord will come,’ or ‘ the Lord is here.’ See also Romans 13:12; James 5:8. Ἐγγύς , of time. The connection of thought may be either with what precedes, or with what follows; i.e. the near approach of Christ may be regarded as a motive to either forbearance or restfulness of spirit. Most modern expositors connect with the former, but the thought proceeds upon the line of the latter. Apart from this fact there is nothing to prevent our connecting ὁκύρ . ἐγ . with both, as Alf. and Ellic. ‘ Be forbearing; the Lord is at hand who will right all wrongs and give to each his due. Be not anxious. The Lord is at hand. Why be concerned about what is so soon to pass away? The Lord’ s coming will deliver you from all earthly care.’ (Comp. 1 Corinthians 7:29-31.) Some of the earlier interpreters, taking ἐγγύς in a local sense, explain of the perpetual nearness of Christ; as Matthew 28:20 (Aug.). Others, taking κύριος =; ‘ God,’ of the helpful presence of God’ s providence; as Psalms 34:18, Psalms 119:151, Psalms 145:18 (am E., Calov., Ril.). But this does not accord with the Pauline usage of κύριος . 6. μηδὲνμεριμνᾶτε : ‘ in nothing be anxious.’ Μεριμνᾷν occurs most frequently in the Gospels. In Paul only here and 1 Cor. From the root μερ or μαρ , which appears in the Homeric μερμηρίζειν , ‘ to be anxious,’ ‘ to debate anxiously.’ The verb may mean either ‘ to be full of anxiety,’ or ‘ to ponder or brood over.’ In N.T. usage it does not always involve the idea of worry or anxiety. See, for inst., 1 Corinthians 7:32, 1 Corinthians 7:12:25; Philippians 2:20. In other cases that idea is emphasised, as here, Matthew 13:22; Luke 10:41. (See Prellwitz, Etymol. Wö rterb. d. griech. Sprache, sub μέριμνα ; Schmidt, Synon. 86, 3; W. St. on Matthew 6:25.) The exhortation is pertinent always to those who live the life of faith (1 Peter 5:7), and acquired additional force from the expectation of the speedy coming of the Lord. ἐνπαντὶ : ‘ in everything.’ Antithesis to μηδὲν . The formula is found only in Paul. Not ‘ on every occasion,’ supplying καιρῷ (see Ephesians 6:18), nor, as Ril., including the idea of time; nor, as Vulg., ‘ in omni oratione et obsecratione,’ construing παντὶ with προς . κ . δεής . Prayer is to include all our interests, small and great. Nothing is too great for God’ s power; nothing too small for his fatherly care. τῇπροσευχῇκαὶτῇδεήσει : ‘ by prayer and supplication.’ The (or your) prayer and the supplication appropriate to each case. In N.T. the two words are joined only by Paul. (See Ephesians 6:18; 1 Timothy 2:1, 1 Timothy 2:5:5; LXX Psalms 6:10, 55 [54]:2.) For the distinction, see on 1:4. The dative is instrumental. μετὰεὐχαριστίας : ‘ with thanksgiving.’ The thanksgiving is to go with the prayer, in everything (comp. Colossians 3:17); for although the Christian may not recognise a particular ground of thanksgiving on the special occasion of his prayer, he has always the remembrance of past favors and the consciousness of present blessings, and the knowledge that all things are working together for good for him (Romans 8:28). This more comprehensive application of εὐχαριστία may explain the absence of the article, which appears with both προσευχῇ and δεήσει , and which Paul uses with εὐχαρ . in only two instances (1 Corinthians 14:16; 2 Corinthians 4:15), where the reason is evident. Rilliet observes that the Christian, “ being, as it were, suspended between blessings received and blessings hoped for, should always give thanks and always ask. Remembrance and supplication are the two necessary elements of every Christian prayer.” Thanksgiving expresses, not only the spirit of gratitude, but the spirit of submission, which excludes anxiety, because it recognises in the will of God the sum of its desires. So Calv., “ Dei voluntas votorum nostrorum summa est.” Paul lays great stress upon the duty of thanksgiving. (See Romans 1:21, Romans 1:14:6; 2 Corinthians 1:11, 2 Corinthians 1:4:15, 2 Corinthians 1:9:11, 2 Corinthians 1:12; Ephesians 5:20; Colossians 1:3; 2 Thessalonians 1:3.) τὰαἰτήματαὑμῶν : ‘ your requests.’ Only here; Luke 23:24; 1 John 5:15. According to its termination, αἴτημα is ‘ a thing requested,’ and so in all the N.T. instances. Vulg. ‘ petitiones.’ In class. it sometimes has the sense of αἴτησις , ‘ the act of requesting,’ which does not occur in N.T., as Plato, Repub. viii. 566 B. On the other hand, αἴτησις is found in the sense of αἴτημα , as Hdt. vii. 32; LXX 3 K. 2:16, 20. γνωριζέσθω : ‘ be declared’ or ‘ made known.’ (See on 1:22.) As if God did not know them. (Comp. Matthew 6:8.) πρὸςτὸνθεόν : Not merely ‘ to God,’ but implying intercourse with God, as well as the idea of direction. (See on 2:30; and comp. Matthew 13:56; Mark 6:3, Mark 6:9:16; John 1:1; 1 Corinthians 16:6.) 7. καὶ : Consecutive; ‘ and so.’ ἡεἰρήνητοῦθεοῦ : ‘ the peace of God.’ Only here in N.T. Comp. ὁθεὸςτῆςεἰρήνης (vs. 9). Not the objective peace with God, wrought by justification (Romans 5:1 [Chr., Theoph., Aug.]); nor the favor of God (Grot.); nor peace with one another (Thdrt., Lips.), since mutual peace cannot dissipate anxiety; but the inward peace of the soul which comes from God, and is grounded in God’ s presence and promise. It is the fruit of believing prayer; “ the companion of joy” (Beng.). Of course such peace implies and involves the peace of reconciliation with God. In the hearts of those who are reconciled to God through faith in Christ, the peace of Christ rules (Colossians 3:15). As members of the heavenly commonwealth (3:20), they are in a kingdom which is “ righteousness and peace and joy” (Romans 14:17). “ The God of hope,” to whom their expectation is directed, fills them “ with all joy and peace in believing” (Romans 15:13). They are not disquieted because they know that “ all things are working together for good to them that love God” (Romans 8:28). ἡὑπερέχουσαπάντανοῦν : ‘ which surpasseth every thought (of man).’ For ὑπερέχειν , ‘ to rise above,’ ‘ overtop,’ ‘ surpass,’ see 2:3, 3:8. The verb is not common in N.T. Only four times in Paul, and once in 1 Peter 2:13. Paul has been enjoining the duty of prayer under all circumstances as a safeguard against anxiety. Hence this assurance that the peace of God surpasses every human thought or device as a means of insuring tranquillity of heart. The processes and combinations of human reasoning result only in continued doubt and anxiety. Mere reason cannot find a way out of perplexity. The mysterious dealings of God present problems which it cannot solve, and which only multiply its doubts and questionings. Within the sphere of God’ s peace all these are dismissed, and the spirit rests in the Lord, even where it cannot understand. A different and widely-accepted explanation is that of the Greek expositors: that the peace of God is so great and wonderful that it transcends the power of the human mind to understand it. So Ellic., Ril., Alf., Ead. Aug. and Theoph. add that even the angels cannot comprehend it. But this thought has no special relevancy here, while the other explanation is in entire harmony with the context. Comp. also 1 Corinthians 2:9-16. Νοῦς is the reflective intelligence; in Paul, mostly as related to ethical and spiritual matters. It is the organ of the natural moral consciousness and knowledge of God (Romans 1:20, Romans 1:28, Romans 1:7:23). It is related to πνεῦμα as the faculty to the efficient power. Until renewed by the divine πνεῦμα , it cannot exercise right moral judgment (Romans 12:2); and although it may theoretically approve what is good, it cannot conform the practice of the life to its theory (Romans 7:25). It is this which is incapable of dealing with the painful and menacing facts of life in such a way as to afford rest. φρουρήσει : ‘ shall guard.’ A promise, not a prayer, ‘ may the peace of God guard,’ as the Greek Fathers (Chr., however, says it may mean either), some of the older expositors, and Vulg. ‘ custodiat.’ The word, which is a military term, in the N.T. is almost confined to Paul. (See 1 Peter 1:5.) The metaphor is beautiful — the peace of God as a sentinel mounting guard over a believer’ s heart. It suggests Tennyson’ s familiar lines: “ Love is and was my King and Lord, And will be, though as yet I keep Within his court on earth, and sleep Encompassed by his faithful guard, And hear at times a sentinel Who moves about from place to place, And whispers to the worlds of space, In the deep night, that all is well.” All limitations of the promise, such as guarding from the power of Satan, from spiritual enemies, from evil thoughts, etc. are arbitrary. The promise is general, covering all conceivable occasions for fear or anxiety. “ He teaches us the certain result of our prayers. He does not, indeed, promise that God will deliver us in this life entirely from calamities and straits, since he may have the best reasons for leaving us in this struggle of faith and patience with a view to his and our greater glory at the appearing of Christ; but he does promise us that which is greater and more desirable than all the good things of this life— the peace of God” (Schlichting). τὰςκαρδίαςὑμῶνκαὶτὰνοήματαὑμῶν : ‘ your hearts and your thoughts.’ Καρδία in the sense of the physical organ is not used in N.T. It is the centre of willing, feeling, and thinking. Never, like ψυχή , to denote the individual subject of personal life, so as to be exchanged with the personal pronoun; nor as πνεῦμα , of the divine principle of life in man. Like our ‘ heart,’ it denotes the seat of feeling, as contrasted with intelligence (Romans 9:2, Romans 9:10:1; 2 Corinthians 2:4, 2 Corinthians 2:6:11; Philippians 1:7). But not this only. It is also the seat of mental action— intelligence (Romans 1:21; Ephesians 1:18), and of moral choice (1 Corinthians 7:37; 2 Corinthians 9:7). It gives impulse and character to action (Romans 6:17; Ephesians 6:5). It is the seat of the divine Spirit (Romans 5:5; 2 Corinthians 1:22; Galatians 4:6), and the sphere of his operation in directing, comforting, establishing, etc. (Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17, 2 Thessalonians 3:5). It is the seat of faith (Romans 10:9), and of divine love (Romans 5:5), and is the organ of spiritual praise (Colossians 3:16). νοήματα , only in Paul. Things which issue from the καρδία ; thoughts, acts of the will. Hence, of Satan’ s ‘ devices’ (2 Corinthians 2:11). (See 2 Corinthians 3:14, 2 Corinthians 4:4, 2 Corinthians 10:5, 2 Corinthians 11:3.) The two nouns are emphatically separated by the article and the personal pronoun attached to each. Calv.’ s distinction between καρδ . and νο . as ‘ affections’ and ‘ intelligence’ is unpauline. Neither are they to be taken as synonymous, nor as a popular and summary description of the spiritual life (De W.). ἐνΧριστῷἸησοῦ : As so often, the sphere in which divine protection will be exercised. This divine peace is assigned as guardian only to those who are in Christ (3:9). Some, as De W., Ril., Kl., Weiss, explain: ‘ Shall keep your hearts in union with Christ.’ So Theoph., ἃστεμὴἐκπεσεῖναὐτοῦἀλλὰμᾶλλονμένεινἐναὐτῷ . 8. τὸλοιπόν : ‘ finally.’ (See on 3:1.) Introducing the conclusion of the letter. No reference to 3:1, by way of resuming after a long digression; nor does it introduce what remains for them to do in addition to God’ s protecting care (De W.), since there is no indication of an antithesis. It prefaces an exhortation parallel with vs. 4-6, containing a summary of duties, to which is added a promise of the presence of the God of peace. The exhortation is not to the cultivation of distinct virtues as such (so Luth., Calv., Beza, Beng.), but each virtue represents general righteousness of life viewed on a particular side, the different sides being successively introduced by the repeated ὅσα , and summed up by the twofold εἴτις . ἀληθῆ : ‘ true.’ God is the norm of truth. That is true in thought, word, or deed, which answers to the nature of God as revealed in the moral ideals of the gospel of his Son, who manifests him, and who can therefore say, ‘ I am the truth’ (John 14:6). Not to be limited to truth in speaking, as Thdrt., Beng. σεμνά : ‘ reverend’ or ‘ venerable.’ Exhibiting a dignity which grows out of moral elevation, and which thus invites reverence. In class. an epithet of the gods. ‘ Venerable’ is the best rendering, if divested of its conventional implication of age. Matthew Arnold (God and the Bible, Pref. xxii.) renders ‘ nobly serious,’ as opposed to κοῦφος , ‘ lacking intellectual seriousness.’ With the exception of this passage, σεμνὸς occurs only in the Pastorals, and the kindred σεμνότης only there. (See 1 Timothy 2:2, 1 Timothy 2:3:4, 1 Timothy 2:8, 1 Timothy 2:11; Titus 2:2, Titus 2:7.) In LXX, of the name of God (2 Macc. 8:15); of divine laws (2 Macc. 6:28); of the Sabbath (2 Macc. 6:11); of the words of wisdom (Proverbs 8:6); of the words of the pure (Proverbs 15:26). δίκαια : ‘ just.’ In the broadest sense, not merely in relation to men, but according to the divine standard, satisfying all obligations to God, to their neighbor, and to themselves. (Comp. Romans 2:13.) ἅγνα : ‘ pure.’ Always with a moral sense. So ἁγνότης (2 Corinthians 6:6). Not to be limited here to freedom from sins of the flesh: it covers purity in all departments of the life, motives as well as acts. In class. ἁγνός is ‘ pure,’ ‘ chaste,’ in relation to life (as of female purity, purity from blood-guilt), or to religious observances, as of sacrifices. (See Schmidt, Synon. 181, 11.) Both ἁγνός and ἅγιος mean pure in the sense of ‘ sinless.’ The radical difference between them is, that ἅγιος is ‘ holy,’ as being set apart and devoted; ἁγνός , as absolutely undefiled. Christ is both ἅγιος and ἁγνός . See on ἁγίοις , 1:1. In 1 John 3:3, ἁγνός is applied to Christ, and ἁγνίζειν to the imitation of his purity. In 2 Corinthians 11:2, of virgin purity. (Comp. Clem. ad Cor. xxi.) In 1 Timothy 5:22, of moral spotlessness. In James 3:17, as characterising heavenly wisdom. Ἁγνῶς (Philippians 1:17), of preaching the gospel with unmixed motives. Ἁγνίζειν , which in LXX is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26, Acts 21:24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3), of purifying the heart and soul. Neither ἁγνός , ἁγνότης , nor ἁγνῶς occur in the Gospels. Ἁγνός and all the kindred words which appear in N.T. are found in LXX Ἅγνισμα (Numbers 19:9), not in N.T. For ἁγνιασμός (Numbers 8:7), the correct reading is ἁγνισμός . In LXX. ἁγνός is used of the oracles of God, of the fear of God, of prayers, of the heart, of works, of fire, of a virgin, of a man free from cowardice, and of the soul. (See Psa_12[11]:6 , 19 [18]:10; Proverbs 19:13, Proverbs 19:20:9, Proverbs 19:11:8; Pro_2 Macc. 13:8; 4 Macc. 5:37, 18:7, 8, 23.) The two following qualities appeal to the affectionate or admiring recognition of others. προσφιλῆ : ‘ lovely,’ ‘ amiable.’ Whatever calls forth love. Only here in N.T. In LXX in a passive sense (Sir. 4:7, 20:13). εὔφημα : ‘ fair-sounding.’ A.V. and R.V. ‘ of good report.’ ‘ Gracious,’ R.V. marg. is vague. Not merely having a fair sound to the popular ear, “ vox et praeterea nihil,” but fair-sounding, as implying essential worthiness. In class. of words or sounds of good omen. Hence εὔφημος , ‘ abstaining from inauspicious words’ ; ‘ keeping a holy silence.’ (See Æ sch. Ag. 1247; Soph. O. C. 132.) A comprehensive exhortation follows, covering all possible virtues. εἴτις : ‘ if there be any’ : whatever there is. For the form of expression, comp. ii. 1; Romans 13:9; Ephesians 4:29. Not ‘ whatever other.’ ἀρετὴ : ‘ virtue’ ; moral excellence. In class. it has no special moral significance, but denotes excellence of any kind— bravery, rank, excellence of land or of animals. It is possibly for this reason that Paul has no fondness for the word, and uses it only here. Elsewhere in N.T. only by Peter, who uses it of God (1 Peter 2:9; 2 Peter 1:3), and enjoins it as a Christian quality (2 Peter 1:5). It is found in LXX; of God, Habakkuk 3:3 = δόξα ; Isaiah 42:8, Isaiah 42:12, plu., in connection with δόξα , and 43:21, signifying God’ s attributes of power, wisdom, etc.; Zechariah 6:13, of him whose name is ‘ the Branch,’ and who shall receive ἀρετὴν , i.e. the attributes of sovereignty; Esth. (interpol.) xiv. 10, of the pretended attributes of the vain; Sap. 4:1, of moral excellence in men. Lightf.’ s explanation is ingenious and suggestive. ‘ Whatever value may reside in your old heathen conception of virtue’ ; as if he were anxious to omit no possible ground of appeal. ἔπαινος : ‘ praise.’ If there is any praise that follows the practice of virtue, as the praise of love (1Co_13.). Not ‘ that which is praiseworthy’ (Weiss). ταῦταλογίζεσθε : ‘ these things take into account.’ ‘ Reckon’ with them. “ Horum rationem habete” (Beng.). It is an appeal to an independent moral judgment, to thoughtfully estimate the value of these things. Not = φρονεῖν , as De W. ‘ Think on these things’ (A.V., R.V.) is a feeble and partial rendering. He now brings the scheme of duties more clearly before them, and at the same time reminds them, by appealing to his own previous instructions and example, that he is making no new demands upon them. “ Facit transitionem a generalibus ad Paulina” (Beng.). 9. ἃκαὶ : ‘ those things which also.’ Those things which are true, venerable, etc., which also ye learned of me. Others coö rdinate the four καὶς : ‘ those things which ye have as well learned as received; as well heard as seen’ (Vulg., Calv., Beza, Lightf.). The four verbs form two pairs: ἐμάθετε and παρελάβετε referring to what they had learned by teaching; ἠκούσατε and εἴδετε , by example. ἐμάθετε … παρελάβετε : ‘ learned’ … ‘ received.’ The meanings do not differ greatly, except that παρελ . adds, to the simple notion of learning, that of what was communicated or transmitted. Kl. ἐμάθ . by personal instruction; παρελ . as oral or epistolary traditions obtained from him or transmitted by his delegates. Mey. renders παρελ . ‘ accepted’ ; but that sense is rare in Paul. 1 Corinthians 15:1 is doubtful. 1 Corinthians 11:23, 1 Corinthians 11:15:3; Galatians 1:12; 2 Thessalonians 3:6, signify simple reception. (See Lightf. on Galatians 1:12; Colossians 2:6; 1 Thessalonians 2:13.) ἠκούσατεκαὶεἴδετε : ‘ heard and saw.’ In their personal intercourse with him. Not through preaching (Calv.), which has already been expressed. Lightf. and others explain ἠκ . of what they heard when he was absent. But all the other verbs refer to the time of his presence at Philippi. Ἐνἐμοι properly belongs to ἠκ . and εἴδ ., but is loosely taken with all four verbs. Ἐμάθ . and παρελ ., strictly, would require παρ ʼ ἐμοῦ . πράσσετε : ‘ do,’ or ‘ practise.’ A distinction between πράσσειν and ποιεῖν is recognisable in some cases; πράσσειν , ‘ practise,’ marking activity in its progress, and ποιεῖν in its accomplishment or product. The distinction, however, is not uniformly maintained, and must not be pressed. (See Schmidt, Synon. 23, and Trench, Syn. xcvi.) καὶ : Consecutive, as vs. 7; ‘ and so.’ ὁθεὸςτῆςεἰρήνης : ‘ the God of peace.’ Who is the source and giver of peace. The phrase only in Paul and Heb. (See Romans 15:33, Romans 15:16:20; 1 Thessalonians 5:23; Hebrews 13:20.) Peace, in the N.T. sense, is not mere calm or tranquillity. All true calm and restfulness are conceived as based upon reconciliation with God. Christian peace implies the cessation of enmity between God and man (Romans 8:7); the complete harmony of the divine and the human wills; the rest of faith in divine love and wisdom (Isaiah 26:3). God is ‘ the God of peace’ only to those who are at one with him. God’ s peace is not sentimental, but moral. Hence the God of peace is the sanctifier of the entire personality (1 Thessalonians 5:23). Accordingly ‘ peace’ is habitually used in connection with the Messianic salvation, both in the Old and the New Testaments. The Messiah himself will be ‘ peace’ (Micah 5:5). Peace is associated with righteousness as a Messianic blessing (Psalms 72:7, Psalms 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36); the gospel is ‘ the gospel of peace’ (Ephesians 2:17, Ephesians 2:6:15; Romans 10:15); Christ is ‘ the Lord of peace’ (2 Thessalonians 3:16), and bestows peace (John 14:27, John 16:33). “ It is through God, as the author and giver of peace, that man is able to find the harmony which he seeks in the conflicting elements of his own nature, in his relations with the world, and in his relations to God himself” (Westcott, on Hebrews 13:20). He now returns thanks for the gift which the Philippian church has sent him by Epaphroditus, and praises their past and present generosity. 10-20. I greatly rejoice in the Lord because of your kind thought for me as shown in your gift; a thought which you have indeed entertained all along, but have had no opportunity to carry out. I do not speak as though I had been in want; for I have learned the secret of being self-sufficient in my condition; not that I am sufficient of myself, but I can do all things in Him that strengtheneth me. It was a beautiful thing for you thus to put yourselves in fellowship with my affliction; but this is not the first time; for in the very beginning, as I was leaving Macedonia, you were the only church that contributed to my necessities, sending supplies to me more than once in Thessalonica. But my chief interest is not in the gift itself, but in the spiritual blessing which your acts of ministry will bring to you. Nevertheless my need is fully met by this gift which Epaphroditus brought from you— this sacrifice of sweet odor, acceptable to God. And as you have ministered to my need, so God will supply every need of yours, with such bounteousness as befits his riches in glory in Christ Jesus. To him, our God and Father, be glory forever. My salutations to all the members of your church. The brethren who are with me send you greeting, and all the members of the Roman church, especially those of Cœ sar’ s household. The grace of the Lord Jesus Christ be with your spirit. 10. ἐχάρηνδὲἐνκυρίῳ : ‘ but I rejoice in the Lord.’ Again the keynote of the epistle is struck. (See 1:18, 2:17, 18, 28, 3:1, 4:4; comp. Polyc. ad Phil. i.) Ἐχάρ .: epistolary aorist. ἐνκυρίῳ : The gift, its motive, and the apostle’ s joy in it, were all within the sphere of life in Christ. The gift has its distinctive and choicest character for him as proceeding from their mutual fellowship in Christ. Thus Chr., οὐκοσμικῶςἐχάρην , φησὶν , οὐδὲβιωτικῶς : “ I rejoice, he says, not in a worldly fashion, nor as over a matter of common life.” μέγαλως : ‘ greatly.’ Only here in N.T. (See LXX; 1 Chronicles 29:9; Nehemiah 12:43.) Notice the emphatic position. ἤδηποτὲ : ‘ now at length.’ Only here and Romans 1:10. Ἤδη marks a present as related to a past during which something has been in process of completion which is now completed, or something has been expected which is now realised. Ποτὲ indicates indefinitely the interval of delay. With ἤδη the writer puts himself at the point where the interval indicated by ποτὲ terminates. Others, as Weiss, render ‘ already once’ ; which would be a mere reference to something past and now repeated. This is precluded by the connection, and especially by the latter part of vs. 10. ἀνεθάλετετὸὑπὲρἐμοῦφρονεῖν : ‘ ye have revived your thought for me.’ Ἀνεθ . is transitive, and τὸὑπ . ἐμ . φρ . is accusative of the object. You caused your thought for me to sprout and bloom afresh, like a tree putting out fresh shoots after the winter. So Weiss, Lips., Lightf., De W. Others, as Mey., Kl., Ellic., Alf., Beet, regard the verb as intransitive. In that case either τὸὑπ . ἐμ . must be taken as accus. of the obj. after φρον ., ‘ ye revived to think of that which concerned me,’ which is awkward and improbable; or τὸφρ . ὑπ . ἐμ . must be taken as the accus. of reference, ‘ ye revived as regarded the thinking concerning me.’ According to this the following clause would mean, ‘ ye took thought concerning the taking thought for me.’ The only serious objection urged against the transitive sense of ἀνεθ . is that it seems to make the revival of interest dependent on the will of the Philippians, and thus implies a reproach. But this is straining a point. Paul simply says: ‘ I rejoice that, when the opportunity permitted, you directed your thought towards me and sent me a gift which circumstances had prevented your doing before.’ That no reproach is implied is evident from the following words. Ἀναθάλλειν only here in N.T. In LXX, transitively, Ezekiel 17:24; Sir. 1:18, 11:22, 50:10. ἐφᾧ : ‘ wherein,’ or ‘ with reference to which’ ; namely, the matter of my welfare. Ὑπὲρ emphasises the personal interest; ἐπὶ merely marks a reference to the matter in question. καὶ : Besides your ἀναθάλλειν at the favorable opportunity, you were ‘ also’ concerned all the time until the opportunity occurred. ἐφρονεῖτε : imperfect tense: ‘ ye were all along taking thought.’ Every possible suggestion of reproach is removed by this. ἠκαιρεῖσθεδέ : ‘ but ye were lacking (all the while you were thus taking thought) opportunity.’ The verb (only here in Bib.) refers to the circumstances which had prevented them from sooner sending their gift; either lack of means, or want of facilities for transmitting the contribution, etc. There is a possibility of their misunderstanding his expression of joy to mean merely satisfaction at the relief of his personal needs. He will guard this. 11. οὐχὅτι : ‘ not to say that,’ or ‘ I do not say that.’ A distinctively N.T. formula. (See John 6:46, John 6:7:22; 2 Corinthians 1:24, 2 Corinthians 3:5.) In class. ‘ not only’ ; or, when not followed by a second clause, ‘ although.’ καθ ʼ ὑστέρησινλέγω : ‘ I speak according to want’ ; i.e. ‘ as if I were in a state of want.’ Lightf. aptly, ‘ in language dictated by want.’ Comp. κατ ʼ ἐριθίαν , κατὰκενοδοξίαν , 2:3. Ὑστέρησις , only here and Mark 12:44. He does not deny the want itself, but the want as the motive and measure of his joy. ἐγὼγὰρἔμαθον : ‘ for I have learned.’ The aorist for the perfect. See on ἔλαβον , 3:12 (Burt. 46, 55). The tuition has extended over his whole experience up to the present. Ἐγὼ emphasises his personal relation to the matter of want. ‘ I, so far as my being affected by want.’ ἐνοἷςεἰμὶ : ‘ in the state in which I am.’ Not as A.V. and R.V., ‘ in whatever state I am,’ but in all the circumstances of the present. For εἶναι or γίνεσθαιἐν , see Mark 5:25; Luke 22:42; 1 Corinthians 15:17; 1 Thessalonians 2:6, 1 Thessalonians 5:4. αὐτάρκης : ‘ self-sufficing.’ Only here in N.T.; LXX Sir. 40:18; αὐτάρκεια , 2 Corinthians 9:8; 1 Timothy 6:6. Αὐτάρκεια is an inward self-sufficing, as opposed to the lack or the desire of outward things. Comp. Plat. Tim. 33 D, ἡγήσατογὰραὐτὸὁξυνθεὶςαὔταρκεςὂνἄμεινονἔσεσθαιμᾶλλονἢπροσδεὲςἄλλων : “ For the Creator conceived that a being which was self-sufficient would be far more excellent than one which lacked anything.” It was a favorite Stoic word. See on πολιτεύεσθε , 1:27. It expressed the doctrine of that sect that man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. Comp. Seneca, De Vita Beata, 6, addressed to Gallio: “ Beatus est praesentibus, qualiacunque sunt, contentus.” A list of interesting paralls. in Wetst. Paul is not self-sufficient in the Stoic sense, but through the power of a new self— the power of Christ in him. (Comp. 2 Corinthians 3:5.) He proceeds to explain ἐνοἷς … αὐτάρκης in detail. The ἔμαθον is developed by οἶδα and μεμύημαι . 12. οἶδα : ‘ I know,’ as the result of having learned. (See on 1:19, 25.) καὶταπεινοῦσθαι : ‘ also how to be abased.’ Καὶ connects ταπ . with the preceding more general statement, ἐμ … αὐτάρ . εἶν . Ταπεινοῦσθαι : ‘ to be brought low,’ with special reference to the abasement caused by want. Not in the spiritual sense, which is all but universal in N.T. The usual antithesis of ταπινοῦν is ὑψοῦν . (See 2 Corinthians 11:7; Philippians 2:8, Philippians 2:9; 1 Peter 5:6.) Here the antithesis is περισσεύειν , contrasting abundance with the want implied in ταπ . οἶδακαὶπερισσεύειν : ‘ and I know how to abound.’ Οἶδα is repeated for emphasis. Περις ., ‘ to be abundantly furnished.’ Not ‘ to have superfluity,’ as Calv. Paul says, ‘ I know how to be abased and not crushed; to be in abundance and not exalted.’ (Comp. 2 Corinthians 4:8, 2 Corinthians 4:9.) ἐνπαντὶκαὶἐνπᾶσιν : ‘ in everything and in all things.’ In all relations and circumstances. In every particular circumstance, and in all circumstances generally. “ In Allem und Jedem.” (Comp. 2 Corinthians 11:6.) For ἐνπᾶσιν , comp. Colossians 1:18, Colossians 1:3:11; 1 Timothy 3:11; Hebrews 13:18. Paul more commonly uses ἐνπαντὶ . Both adjectives are neuter, after the analogy of οἷς (vs. 11). Such interpretations of ἐνπαντὶ as ‘ ubique’ (Vulg., Calv., Beza); or reference to time (Chr.); or, taking παντὶ as neuter, and πᾶσιν as masculine (Luth., Beng.), are fanciful. μεμύημαι : ‘ I have been initiated.’ R.V., ‘ I have learned the secret.’ In class., mostly in the passive, of initiation into the Greek mysteries, as the Eleusinian. (See Hdt. ii. 51; Plat. Gorg. 497 C; Aristoph. Plut. 846; Ran. 158.) In a similar sense, LXX; 3 Macc. 2:30. The kindred word μυστήριον is common in Paul of the great truths hidden from eternity in the divine counsels, and revealed to believers (Ephesians 3:3, Ephesians 3:4, Ephesians 3:9; Colossians 1:26, Colossians 2:2, etc.). Comp. Ign. Eph. xii., Παύλουσυμμύσταιτοῦἡγιασμένου : “ associates in the mysteries with Paul who has been sanctified.” Connect ἐνπαν . κ . ἐνπᾶς . adverbially with μεμύ ., while the infinitives depend on μεμύ . Thus: ‘ In everything and in all things I have been instructed to be full,’ etc. Others, as De W., Lips., Ellic., while connecting ἐνπαν . κ . ἐνπᾶς . with μεμύ . as above, make the following infinitives simply explicative; while that in which Paul has been instructed is represented by ἐνπαντὶ , etc. The objection urged against this is that μυεῖσθαι appears to be habitually construed, either with the accusative of the thing, the dative, or, rarely, with the infinitive; though there is one instance of its construction with a preposition, κατὰ (3 Macc. 2:30). This objection is not formidable, and is relieved by our rendering. χορτάζεσθαι : ‘ to be full.’ The verb, primarily, of the feeding and fattening of animals in a stall. Comp. Apoc. xix. 21, of feeding birds of prey with the flesh of God’ s enemies. In Synop., of satisfying the hunger of the multitude (Matthew 14:20 and paralls.). In Matthew 5:6; Luke 6:21, of satisfying spiritual hunger. ὑστερεῖσθαι : ‘ to suffer need.’ From ὕστερος , ‘ behind.’ The phrase ‘ to fall behind’ is popularly used of one in straitened circumstances, or in debt. It is applied in N.T. to material deficiency (Luke 15:14; John 2:3); and to moral and spiritual short -coming (Romans 3:23; 1 Corinthians 8:8; Hebrews 12:15). The middle voice (not pass. as Thay.) indicates the feeling of the pressure of want, as Luke 15:14; Romans 3:23; 2 Corinthians 11:8. The mere fact of want is expressed by the active voice, as Matthew 19:20; John 2:3. In 2 Corinthians 12:11, Paul says that he was in no respect behind the ‘ extra super’ apostles; οὐδὲνὑστέρησα , expressing the fact of his equality, not his sense of it. See some good remarks of Canon T.S. Evans on 1 Corinthians 1:7 (Expositor, 2d Ser. iii. p. 6); also Gifford, in Speaker’ s Comm., on Romans 3:23. 13. πάνταἰσχύω : ‘ I can do all things.’ Not only all the things just mentioned, but everything. Ἰσχύειν and the kindred words ἰσχὺς , ἰσχυρὸς , are not of frequent occurrence in Paul. The meanings of ἰσχὺς and δύναμις often run together, as do those of δύναμις and ἐνέργεια . (See on 3:21.) The general distinction, however, is that ἰσχὺς is indwelling power put forth or embodied, either aggressively, or as an obstacle to resistance; physical power organised, or working under individual direction. An army and a fortress are both ἰσχυρὸς . The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ , ‘ valid,’ and hard to resist. Δύναμις is rather the indwelling power or virtue which comes to manifestation in ἰσχὺς . (See Schmidt, Synon. 148, 3, 4, 5.) For the accus. with ἰσχύειν , comp. Galatians 5:6. ἐντῷἐνδυναμοῦντίμε : ‘ in him that strengtheneth me,’ or, more literally, ‘ infuses strength into me.’ The ἐνδυν . appears in the ἰσχύω . Χριστω is added by א c DFGKLP. ἐν : Not ‘ through,’ but ‘ in’ ; for he is in Christ (3:9). Ἐνδυναμοῦν , mostly in Paul. (See Romans 4:20; Ephesians 6:10; 1 Timothy 1:12.) With the thought here, comp. 2 Corinthians 12:9; 1 Timothy 1:12; 2 Timothy 2:1, 2 Timothy 2:4:17; and Ign. Smyr. iv., πάνταὑπομένω , αὐτοῦμεἐνδυναμοῦντοςτοῦτελείουἀνθρώπου : ‘ I endure all things, seeing that he himself enableth me who is perfect man.” Any possible misunderstanding of αὐτάρκης (vs. 11) is corrected by these words. He guards against a possible inference from his words that he lightly esteems their gift, or thinks it superfluous. Not, as Chr., Œ c., and Theoph., very strangely, that he feared lest his apparent contempt for the gift might dissuade them from similar acts in the future. It is characteristic that there is no formal expression of thanks beyond his recognition and commendation of the moral and spiritual significance of the act, in which he virtually acknowledges the benefit to himself. The best thanks he can give them is to recognise their fidelity to the principle of Christian love, and to see in their gift an expression of that principle. On the other hand, there is no attempt to conceal the fact that he was in real affliction , and that their act relieved it; and only the most perverted and shallow exegesis, such as Holsten’ s, can read into his words an expression of indifference to the love displayed by the church, and describe them as “ thankless thanks,” or see in them a contradiction of 1 Thessalonians 2:9. 14. πλὴν : ‘ nevertheless.’ (See on 1:18, 3:16.) ‘ Nevertheless, do not think that, because I am thus independent of earthly contingencies, I lightly prize your gift.’ καλῶςἐποιήσατε : ‘ ye did nobly.’ Positive and generous praise: not a mere acknowledgment that they had simply done their duty. It was a beautiful deed, true to the gospel ideal of καλὸς . For the phrase καλῶςποιεῖν , see Mark 7:37; Luke 6:27; 1 Corinthians 7:37. συνκοινωνήσαντέςμουτῇθλίψει : ‘ that ye made common cause with my affliction’ ; ‘ went shares with’ (Lightf. on Galatians 6:6). The A.V. ‘ communicate’ is correct, if ‘ communicate’ is understood in its older sense of ‘ share,’ as Ben Jonson, “ thousands that communicate our loss.” (Comp. Romans 12:13.) The verb occurs only in Ephesians 5:11; Revelation 18:4. The participle, as the complement of ἐποι ., specifies the act in which the καλ . ἐποι . was exhibited. For the construction, comp. Acts 5:42; 2 Thessalonians 3:13; Win. xlv. 4. The dative θλίψει expresses that with which common cause was made. Their gift is not the first and only one which he has received. It is a repetition of former acts of the same kind, a new outgrowth from his long and affectionate relations with them. He might justly expect and could honorably accept help from those who had been the first to minister to his necessities, and who had so often repeated their ministry. The idea of a quasi-apology for his reproach of the Philippians, because his former relations with them had justified his disappointment in not receiving earlier supplies (Chr., Œ c., Theoph.), is utterly without foundation, since no reproach had been uttered or implied. There is no specific praise of their earlier gifts, but the καλ . ἐποι . is confirmed by the fact that the last gift was a continued manifestation of the same spirit that had marked them from the beginning. Baur’ s inference from 2 Corinthians 11:9, that the Philippians had been accustomed to send him a regular annual contribution which had now for some time been intermitted, requires no notice. 15. οἴδατεδὲκαὶὑμεῖςΦιλιππήσιοι : ‘ and ye also, Philippians, know.’ Δὲ passes on to the mention of former acts of liberality, or perhaps marks the contrast between the expression of his own judgment (vs. 14) and the appeal to their knowledge. Καὶ marks the comparison of the Philippians with the apostle himself. ‘ Ye as well as I.’ Not, as Calv., ‘ ye as well as other witnesses whom I might cite.’ It is quite unnecessary to assume, as Hofn. and Weiss, any special sensitiveness of Paul in alluding to his relations with other churches, which causes him to appeal to the knowledge of the Philippians. Φιλιππήσιοι : Paul is not accustomed thus to address his readers by name. (See 2 Corinthians 6:11; Galatians 3:1.) The address is not intended to point a contrast with other churches, but expresses earnestness and affectionate remembrance. ὅτι : ‘ that.’ Habitual construction with οἶδα . (See 1:19, 25; 1 Corinthians 3:16; Galatians 4:13, etc.) Not ‘ because,’ as Hofn., whose explanation, ‘ ye know that ye have done well because this is not the first time that you have sent me similar gifts,’ needs no comment. (See Mey. ad loc.) ἐνἀρχῇτοῦεὐαγγελίου : ‘ in the beginning of the gospel.’ The reference is clearly shown by the succeeding words to be to the first preaching of the gospel in Macedonia, about ten years before the composition of this letter. It is equivalent to ‘ when the gospel was first proclaimed among you.’ He alludes, no doubt, to money supplied before or at his departure from Macedonia (Acts 17:14). Some, as Lightf., De W., Weiss, refer to the contribution given at Corinth (2 Corinthians 11:9), in which case ἐξῆλθον must be rendered as pluperf. This, of course, is grammatically defensible. Lightf. says that as the entrance into Macedonia was one of the two most important stages in Paul’ s missionary life, he speaks of his labors in Macedonia as the beginning of the gospel, though his missionary career was now half run. “ The faith of Christ had, as it were, made a fresh start” . This is fanciful. (See Ramsay, St. Paul, the Traveller, etc. p. 199.) Explanations which assume to fix the exact points of correspondence between Paul’ s statements here and the narrative in Acts must needs be tentative and indecisive. No doubt the different parts of the N.T., in some cases, exhibit “ undesigned coincidences” ; but in many other cases the coincidences are imperfect, or are altogether wanting. It is most unlikely that all the contributions of the Philippians to Paul were accurately chronicled by Luke. That Paul in vs. 16 mentions a contribution earlier than that noted in vs. 15 presents no difficulty. Having said that the Philippians were the very first to assist him on his departure from Macedonia, he emphasises that readiness by going back to a still earlier instance. ‘ Not only on my departure, but even before I departed you were mindful of my necessities.’ Μακεδονίας : In Paul’ s later letters he always prefers to mention provinces rather than cities in connection with his own travels, and does so in cases where a definite city might have been as properly referred to. (See Romans 16:5; 1 Corinthians 16:15; 2 Corinthians 2:13, 2 Corinthians 7:5, 2 Corinthians 8:1, 2 Corinthians 9:2, and Weizs. Apost. Zeit. p. 195.) μοι … ἐκοινώνησεν : ‘ became partner with me,’ or ‘ entered into partnership with me.’ See on συνκοιν ., vs. 14. Comp. Ril., “ ne se mit en rapport avec moi.” For the construction with dat. of the person, see Galatians 6:6, and Ellic.’ s note there. εἰςλόγονδόσεωςκαὶλήμψεως : ‘ as to an account of giving and receiving.’ The matter is expressed in a mercantile metaphor. He means that the question of money given and received did not enter into his relations with any other church. The Philippians, by their contributions, had ‘ opened an account’ with him. Others, as Ril. and Lightf., dismiss the metaphor and render εἰςλόγον ‘ as regards,’ or ‘ with reference to.’ This has classical but not N.T. precedent. (See Thuc. iii. 46; Dem. De Falsa Leg. 385; Hdt. iii. 99, vii. 9.) But the recurrence of λόγον in vs. 17, where the metaphor is unmistakable, seems to point to the other explanation. For ἐκοιν . εἰς comp. κοιν . εἰς (1:5), and see Win. xxx. 8 a. Ἐκοιν . εἰςλόγ . forms one idea. For λόγος , in the sense of ‘ account’ or ‘ reckoning’ , see Matthew 12:36; Luke 16:2; Romans 14:12; and comp. Ign. Philad. xi., εἰςλόγοντιμῆς , “ as a mark of honor” ; Smyr. x., οἳἐπηκολούθησάνμοιεἰςλόγονθεοῦ , “ who followed me in the cause of God.” Δός . καὶλήμψ ., in the sense of credit and debt, occurs in LXX, Sir. 41:19, 42:7. (Comp. Arist. Eth. Nic. ii. 7, 4; Plat. Repub. 332 A.) Δόσις in N.T. only here and James 1:17. The giving by the Philippians and the receiving by Paul form the two sides of the account. Chr., Theoph., Œ c., Aug., followed by Calv., Weiss, Lips., and others, explain of an exchange: Paul giving spiritual gifts to the Philippians, and receiving their material gifts. This is possible, but seems far-fetched. εἰμὴὑμεῖςμόνοι : ‘ but ye only.’ (Comp. 1 Corinthians 9:6-18; 2 Corinthians 11:7-10; 1 Thessalonians 2:9.) In all those cases he is speaking of rightful remuneration for apostolic service, and not, as here, of free offerings. 16. ὅτι : ‘ for,’ or ‘ since,’ justifying the statement of vs. 15. Not ‘ that,’ as Ril., Weiss, connecting with οἴδατε . καὶἐνΘεσσαλονίκῃ : ‘ even in Thessalonica.’ A Macedonian city, near Philippi, where a church was founded by Paul before his departure into Achaia (Acts 17:1-9); yet the contribution came from Philippi, and not from Thessalonica, and that while he was actually in Thessalonica. Ἐν cannot be explained as ‘ to.’ καὶἅπαξκαὶδὶς : ‘ not merely once, but twice.’ (Comp. 1 Thessalonians 2:18.) εἰςτὴνχρείαν : ‘ with reference to the (then) present need.’ Εἰς , as in 1:5; 2 Corinthians 2:12. Τὴν with a possessive sense, ‘ my,’ or the particular need of the time. For χρείαν , comp. 2:25. They are not, however, to understand him as implying that he desired their gifts principally for his own relief or enrichment. He prizes their gift chiefly because their sending it will be fruitful in blessing to them. In vs. 11 he disclaimed the sense of want. Here he disclaims the desire for the gift in itself considered. 17. οὐχὅτι : See on vs. 11. ἐπιζητῶ : Used by Paul only here and Romans 11:7. The continuous present, ‘ I am seeking,’ characterising his habitual attitude. Ἐπὶ marks the direction, not the intensity of the action. See on ἐπιποθῶ , 1:8. τὸδόμα : ‘ the gift.’ In Paul only here and Ephesians 4:8. Not the particular gift which they had sent, but the gift as related to his characteristic attitude, and which might be in question in any similar case. ἀλλὰἐπιζητῶ : The verb is repeated in order to emphasise the contrary statement. (Comp. the repetitions in vs. 2, 12.) τὸνκαρπὸν : ‘ the fruit.’ (See on 1:11.) The recompense which the gift will bring to the givers. (Comp. 2 Corinthians 9:6.) τὸνπλεονάζοντα : ‘ that increaseth’ or ‘ aboundeth.’ The verb, which is often used by Paul, signifies large abundance. Paul does not use it transitively, exc. 1 Thessalonians 3:12, though it is so found in LXX, as Numbers 26:54; Psa_50(49):19; 71(70):21; 1 Macc. 4:35. In class. mostly, ‘ to superabound.’ It is associated with ὑπεραυξάνειν in 2 Thessalonians 1:3 (see Lightf. ad loc.), and with περισσεύειν in 1 Thessalonians 3:12. The phrase πλεον . εἰς is unique, since πλεον . habitually stands alone. In 2 Thessalonians 1:3, εἰς goes with ἀγάπη . For this reason, some, as De W., connect with ἐπιζητῶ : ‘ I seek, with a view to your advantage, fruit which aboundeth,’ etc. But this is against the natural order of the sentence, since τὸνπλεον . εἰςλόγ . ὑμ . forms one idea in contrast with ἐπιζ . τ . δόμ .; and, as Mey. justly remarks, the preposition is not determined by the word in itself, but by its logical reference. λόγον : ‘ account’ or ‘ reckoning,’ as vs. 15. The idea of ‘ interest’ , as Kl., is, perhaps, not exactly legitimate, though it suits the metaphor in πλεον . εἰςλόγ ., and καρπὸς is used in class. of profit from material things, as flocks, honey, wool, etc. Mey.’ s objection that this sense is unsuited to δόμα is of little weight, since the δόμα might be figuratively regarded as an investment. It is arbitrary to limit the meaning to the future reward (Mey., Alf., Ellic.). The present participle may, indeed, signify, ‘ which is rolling up a recompense to be awarded in the day of Christ’ ; but it may equally point to the blessing which is continually accruing to faithful ministry in the richer development of Christian character. (Comp. Romans 6:21, Romans 6:22.) Every act of Christian ministry develops and enriches him who performs it. (Comp. Acts 20:35.) Aug., distinguishing between the gift as such and the gift as the offering of a Christian spirit, says that a mere gift might be brought by a raven, as to Elijah. 18. ἀπέχωδὲπάντα : ‘ and I have all things.’ Δὲ is not adversative, but connective, introducing an additional reason for οὐχἐπιζητῶτὸδόμα , ‘ I do not seek the gift but the fruit; and as to my need, I have all that I could need.’ Otherwise Ellic., De W., Ead., Weiss, Alf., Vulg., who take δὲ as adversative. So Alf. “ But, notwithstanding that the gift is not that which I desire, I have received it, and am sufficiently supplied by it.” This seems feeble and superfluous after the strong adversative ἀλλὰ . ἀπέχω : ‘ I have to the full.’ Nothing remains for me to desire. Ἀπὸ marks correspondence; i.e. “ of the contents to the capacity; of the possession to the desire” (Lightf.). (See Win. xl. 46.) So Matthew 6:2. “ They have their reward in full.” There is nothing more for them to receive. (Comp. Luke 6:24.) Not a formal acknowledgment of the gift, omitted in vs. 17 (Chr., Œ c., Theoph.). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/iccnt/