OF PAUL TO THE [1]_____________ SECTION I I. ADDRESS AND Philippians 1:1-21 Paul and Timotheus [Timothy], the [omit the] servants of Jesus Christ [Christ Jesus], to all the saints in Christ Jesus, which [who] are at Philippi, with the 2[ omit the] bishops [overseers] and deacons [helpers]: Grace (be) unto you and peace, from God our Father and from [ omit from] the Lord Jesus Christ. AND Php_1:1. Paul and Timothy, servants of Christ Jesus.—(ΠαῦλοςκαὶΤιμόθεοςδοῦλοιΧριστοῦἸησοῦ.) See on Ephesians 1:1 and Colossians 1:1. Timothy is not mentioned here as joint writer of the Epistle (Meyer), for the first person singular immediately follows in Philippians 1:3, and in Philippians 2:19 Paul appears as his director, nor for the sake of honoring him and of securing him greater influence in the church (Schenkel). [It has excited surprise that Luke is not named here as well as Timothy, since he was with Paul at Philippi, when the church was gathered (Acts 16:11), and was with Paul at Rome shortly before the time when he wrote to the Colossians (Philippians 4:14). It is conjectured that some unknown exigency may have called him away from Paul just at the time when he wrote this epistle.—H.] The designation servants (δοῦλοι) marks their common relation to the Lord of the church, and corresponds to the familiar character of the epistle, as well as its object, which was to express his thanks for the supplies sent to him from Philippi. The church has by this act served not merely Paul and Timothy, but the Lord whose servants they are. Bengel: Familiarius scribit ad Philippenses, quam ad eos, ubi se apostolum nominat. Sub hoc prζdicato communi discipulum Timotheum mediate vocatum sibi human-issime adjungit, qui recens Paulo adjunctus Philippos venerat (Acts 16:3-12).—[We certainly miss here Paul’s customary official title of Apostle, omitted elsewhere only in his two earliest Epistles, namely, those to the Thessalonians, and that to Philemon, which relates to a private matter. We are to attribute this, says Schenkel (Briefe an die Epheser, etc., p. 112), not to his courteous regard for Timothy, for he assumes the title in Colossians 1:1, where, as here, he associates Timothy with himself; but to the almost purely personal occasion of the letter, and its tone of familiarity, which naturally left out of view his official position. Besides, no one here at Philippi had assailed his apostolic authority, and hence he had no reason for giving prominence to his official dignity.—H.]—To all the saints in Christ Jesus, who are at. Philippi.—Comp. Ephesians 1:1. Πᾶσιτοῖςἁγίοις, comprises all the members of the church. It is worthy of notice that this “all” recurs again and again, as in Philippians 1:4; Philippians 1:7-8; Philippians 1:25; Philippians 2:17; Philippians 2:26; Philippians 4:22. We are to attribute this to the orderly condition of the church, which rendered exceptions unnecessary; not to the ardor of his love (Meyer), or his impartiality with respect to the disagreement (Philippians 4:2-3) which existed in the church (De Wette), or by way of emphasis with respect to his more confidential friends, for whom chaps. 3 and 4 are intended (Heinrichs), or because he would include also those who had not contributed to his support (Hengel). On τοῖςοὖσινἐνΦιλίπποις see Introduction, § 5, and on Ephesians 1:1, and Coloss. Philippians 1:1.—With bishops and assistants—σὺνἐπισκόποιςκαὶδιακόνοις. The ἐπίσκοποι are the πρεσβύτεροι (Acts 20:28), ποιμένες (Ephesians 4:11), the presbytery. At the head of the church stood, therefore, not one bishop, but several elders. Concerning the διάκονοι see Acts 6:1-2; 1 Timothy 3:8-9. llli tum interna, hi externa curabunt proprie (1 Timothy 3:2; 1 Timothy 3:8), nee tamen hi non interna, neque illinon externx. Hζc una ad Philippenses epistola ita inscribitur, ut cum emphatica paraphrasi conjungatur mentio episcoporum et diaconorum (Bengel). Paul indicates that as the individual members are united to each other (πᾶσι), so the church with its officers forms a living, beautiful unity, as evinced also by the contribution sent to the Apostle and collected in the church by its officers. More remote, if at all involved, are the supposed references to the fact that it was a regularly constituted church (Rheinwald), which is not to be presumed as true only of the one at Philippi; to the recognition of officers in the church (wiesinger); to the special zeal of the bishops and deacons (Matthies); to Epaphroditus, as one who belonged to the ἐπισκόποις (Grotius, et al.), or to the fact that the collection came from the members of the church, without its having an official character (Schenkel). Philippians 1:2. Grace (be) unto you and peace, from God our Father and from the Lord Jesus Christ, ΧάριςὑμῖνκαὶεἰρήνηἀπὸθεοῦπατρὸςἡμῶνκαὶΚυρίουἸησοῦΧριστοῦ.—This accords with Ephesians 1:2, which compare. AND ETHICALComp. on Ephesians 1:1-2, and Colossians 1:1-2. 1. Paul comprises under δοῦλοςΧριστοῦἸησοῦ the relation of both Timothy and himself as servants. So great and glorious is their Master that before Him all distinctions in rank and importance vanish. These distinctions are authorized, and yet care is to be taken that they be not overstrained, or hierarchically established, or abused. It is one thing for the Apostle in his humility to associate himself with his assistant, and quite another for the latter to arrogate to himself an equality with the former. 2. The Apostle in the first place distinguishes between the church and its servants; but, secondly, he does not separate the two, so that the servants stand exalted above the church, but places them in the church, from which they are taken, and for which they are employed. Thirdly, he distinguishes also the different servants of the church, and names some ἐπίσκοποι and others διάκονοι, without stating any thing more definite in regard to them, except that the former are employed especially in the training and instruction of the Church, the latter in the care of the poor and sick. But, fourthly, he unites these together as belonging to one body and subordinate to one head. Fifthly, he speaks of a single church as having not merely διάκονοι, but also ἐπίσκοποι, so that we do not discover here the beginning of the Episcopal system, but find rather a college of presbyters at the head of a single congregation. AND Comp. on Ephesians 1:1-2; Colossians 1:1-2. Be not confused by the distinctions among men, nor in the presence of them, that thou mayest clearly recognize the common position of all before the Lord. But do not, on account of this equality in His sight, despise the distinctions which He has appointed. Thou who art more highly honored, follow Paul; and thou who art less elevated follow Timothy. The pastor is not lord over the church which has a claim upon him and his office. The church may have stronger grounds of complaint against him than he against the church. Starke:—One must not seek for saints in heaven only, but find them already upon earth. He who does not become a saint here will not be one there. Rieger:—Paul places himself here by the side of his young co-laborer, Timothy, that others also may feel a well grounded confidence in him. The kingdom of Christ is throughout a kingdom of love. No one there desires to be alone, or misuses his gifts and advantages for the injury or depreciation of another, but, on the contrary, every one desires to lift up the younger and weaker ones, and to draw them after him. The welfare of the church is the main work. Bishops and servants are appointed to care for its interests and to maintain good order in it. Schleiermacher:—When we say “peace,” we know that it is the deepest, grandest, expression of our hearts for the soul’s true welfare. [Robert Hall:—“Peace,” Philippians 1:2. This was the term in which the primitive Christians were accustomed to salute each other in the common meetings, and in the streets, and market places. This was sanctified by Jesus Christ. He said: “My peace I leave with you, my peace I give unto you, not as the world giveth give I unto you (by compliment, etc.): let not your heart be troubled, neither let it be afraid.” They were accustomed to express all this by the term peace; and the best thing we can wish for our fellow-Christians and for ourselves is, that “peace may be multiplied.”—H.] Schenkel:—The true importance of the office in its relation to the church: (1) as an office in the church; (2) as an office from the church; (3) as an office for the church. Footnotes: ΠρὸςΦιλιππησίους, ΰ, A B F S K, et al.; D E have πρὸςΦιλιππηνσίους preceded by ἄρχεται (found also in F G). There are fuller titles, as in the case of the Epistle to the Ephesians. Philippians 1:1. [Timotheus occurs in the A. V. seventeen times and Timothy seven times, for Τιμόθεος, in Acts and the Epistles. The anglicized form is the easier one.-—H.] Ibid. ΧριστοῦἸησοῦ, ΰ B D E, et al.; A is uncertain. F S K L have ἸησοῦΧριστοῦ. [Lachmann, Tischendorf, Meyer, Wordsworth, Lightfoot and others adopt the former collocation.—H.] Ibid. Σὺνἐπισκόποις, B, et al.; συνεπισκόποις is a correction [and arose probably, says Ellicott, from the epistolary style of later times. The A. V. translates this Greek title by “overseers” in Acts 20:28.—H.] Ibid. [Instead of “deacons” (διακόνοις), as in A. V., Braune renders “helpers” (Helfern), but Luther “servants” (Dienern.)—H.] Philippians 1:2. [The Greek has no verb after χάρις. Luther, whom Braune follows, omits the copula here. The A. V. in this elliptical form of salutation omits or supplies “be” without any rule. In respect to the nature of the ellipsis, see remarks on Philem., Philippians 1:4 (Vol. VIII., p. 12 b).—H.] SECTION II Situation and Labors of the Apostle at Rome Philippians 1:3-26(1) The Apostle’s gratitude and joy before God on account of the church (Philippians 1:3-11) After joyful thanksgiving for the fellowship of the church in the gospel (Philippians 1:3-5), and the expression of his confident hope that God will make it perfect (Philippians 1:6-8), he offers a fervent prayer for them (Philippians 1:9-11) 3I thank my God upon every [all] remembrance of you, 4Always in every prayer of mine for you all making [the] request [prayer] with joy, 5For your fellowship in 6[unto] the gospel from the first day until now; Being confident of this very thing that he which [who] hath begun [began] a good work in you will perform [complete] it until 7[up to] the day of Jesus Christ; Even as it is meet [just] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds and in the defence and confirmation of the gospel ye all are partakers of my grace [of the grace with me]. 8For God is my record [witness] how greatly I long after you all in the bowels 9[heart] of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in [ omit] all judgment [discernment or experience]; 10That ye may approve things that are excellent [ or, prove things that differ]; that ye maybe sincere [pure] and without offence till [unto] the day of Christ; 11Being filled with the fruits [fruit] of righteousness which are [is] by [through] Jesus Christ, unto the glory and praise of God. AND Php_1:3. I thank my God (εὐχαριστῶτῷθεῷμου). Exactly like Romans 1:8; 1 Corinthians 1:4; Philippians 4. Comp. Colossians 1:3.—Upon all [or the whole] remembrance of you.—Ἐπί states the ground or basis (πάσῃτῇμνείᾳ) on which the thanksgiving rests. This remembrance of Paul extends through his life; he contemplates it as one, as a whole. Luther well says: “As often as I think of you.” See Winer’s Gram. pp. 110, 392. Meyer, urging the force of πᾶς with the article, explains: My remembrance of you is entirely and throughout connected with thanksgiving to God; and Schenkel: So far as he remembers them. These explanations are wrong; for the thanksgiving and the supplication go together. Still less can ὑμῶν be gen. subj., as if Paul were giving thanks for their remembrance of him (Bretschneider). Further, μνεία is not=mention (Winer, Van Hengel), as in μνείανποιεῖσθαι (Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philippians 4). Comp. μνείανἔχειν (1 Thessalonians 3:6; 2 Timothy 1:3). Philippians 1:4. Always in every prayer of mine for you all (πάντοτεἐνπασῃδεήσειμουὑπὲρπάντωνὑμῶν). In Romans 1:8 we have πάντωνὑμῶν; in 1 Corinthians 1:4, πάντοτεπερὶὑμῶν; and in Ephesians 1:16, only ἐπὶτῶνπροσευχῶνμου after οὐπαύομαι. Here, after πάσῃτῇμνείᾳ (Philippians 1:3) we have the idea of totality repeated three times: πάντοτε, πάσῃ, πάντων. Latum erat cor Pauli (Bengel), by his joy in the church.—This clause is to be joined with the following: Making the prayer with joy (μετὰχαρᾶςτὴνδέησινποιούμενος). [The article before δέησιν recalls δεήσει as the prayer in each instance which he offers in their behalf.—H.] Πάντοτε in the preceding clause shows that his thankfulness goes hand in hand with his constant, prayer, and ἐνπάσηδεήσει that his prayer for the church, and indeed for all its members, never ceases; while here in μετὰχαρᾶς we have his frame of mind disclosed to us, and the prayer noted as a fact. It is peculiar to this place. Theophylact: τὸμετὰχαρᾶςμεμνῆσθαισημεῖοντῆςἐκείνωνἀρετῆς. Bengel: summa epistolζ: gaudeo, gaudete! Nam perpetua gaudii mentio (Philippians 1:18 ff; Philippians 2:2; Philippians 2:19; Philippians 2:28; Philippians 3:1; Philippians 4:1; Philippians 4:4). Preces imprimis gaudium animat. For δέησις and προσευχή see on Ephesians 6:18. It is incorrect to join πάντοτε (Wiesinger), or ὑπὲρπάντωνὑμῶν (Hφlemann), with εὐχαριστῶ (Philippians 1:3). It is wrong also to make the participial clause parenthetical (Heinrichs). [Taking this verse and the preceding one together, we have then three steps in the development of the thought: First, the apostle never remembers the Philippians but with thanks giving; secondly, he remembers them in fact as often as he prays; and, thirdly, this remembrance of them was always a source of joy to himself, as well as a cause of thanks giving to God.—H.] Philippians 1:5 brings forward the cause of his thanks.—For your fellowship unto the gospel.—Ἐπί with the dative (preceded by εὐχαριστεῖν) quite often indicates the object of the thanks giving (1 Corinthians 1:4). See Winer’s Gram. p. 393.—Τῇκοινωνίᾳὑμῶν represents the fellowship of the Philippians as already existing, and not now as first to be prayed for, and the object of this fellowship is the gospel (εἰςτὸεὐαγγέλιον). Κοινωνία is found without the gen. obj. in Galatians 2:9 and in 2 Corinthians 9:13, where we have also εἰςαὐτούς, analogous to κοινωνεῖςεἰςλόγον (Philippians 4:15). The article is not repeated before εἰςεὐαγγέλιον, because it appears as one conception, gospel fellowship. The connection of this clause with the participle is incorrect (Calvin, et al.), for we expect here a statement of the ground of his thanksgiving, and τὴνδέησιν has already been defined as ὑπὲρὑμῶν. It is wrong also to take κοινωνία actively, as support, contribution (Estius, et al.), as in Numbers 15:26 (κοινωνίαντινὰποιεῖσθαι), Hebrews 13:16 (εὐποιί̈αςκαὶκοινωνίας), where the context demands that meaning; to refer it to their fellowship with Paul (Chrysostom, Van Hengel), for μετ’ ἐμοῦ (1 John 1:3) is wanting; to regard it as=ἡἀγάπηὑμῶν in Philippians 1:9 (Meyer); to refer it to the fellowship of the Philippians with other Christians (Wiesinger); or to render it: quod evangelii participes facti estis (Grotius, et al.).—From the first day until now, ἀπὸπρώτηςἡμέραςἄχριτοῦνῦν, marks with emphasis this well-tried fellowship of faith and love as existing from the first preaching of the gospel among them (Acts 16:13) until the moment of Paul’s writing the letter. [The church at Philippi had existed now about ten years. Among the proofs of this spirit of fellowship and zeal for the gospel (though not limiting himself to them) Paul no doubt had more or less distinctly in view the supplies which the Philippians had sent to him; first, once and again at Thessalonica, soon after his first departure from them (Philippians 4:16), and still more recently at Rome, by the hand of Epaphroditus (Philippians 4:18). Nothing but the want of an opportunity on the part of the Philippians to transmit their gifts, had prevented his receiving still others during the intermediate period (Philippians 4:10). The recorded instances of their liberality, therefore, might well be mentioned as characteristic of their later history as a church. The article before πρώτης is unnecessary, the ordinal being sufficiently definite by itself. See Winer’s Gram. p. 124.—H.]. It is incorrect to connect from the first day, etc., with εὐχαριστῶ (Bengel), or with πεποιθώς (Meyer). The aim is to characterize the fellowship, but not the thanksgiving or confidence of the apostle. Philippians 1:6. The apostle is confident (πεποιθώς) that God will still work for them and in them. This participle marks his confidence as antecedent to the εὐχαριστῶ. Hζc fiducia nervus est gratiarum actionis (Bengel). Αὐτὸτοῦτο shows that his confidence rests upon God and nothing else (Ephesians 6:18; Ephesians 6:22; Colossians 4:8).—That he who began a good work in you will complete [or finish] it, ὅτιὁἐναρξάμενοςἐνὑμῖνἔργονἀγαθὸνἐπιτελέσει. Without doubt God is meant (Philippians 2:13), and ἐνὑμῖν is in animis vestris (Philippians 2:13), while the context requires us to think of all the members of the church as addressed (Philippians 1:4; Philippians 1:7). Comp. Galatians 3:3 : 2 Corinthians 8:6 (var. προενήρξατο. To explain it as meaning “among the Philippians” (Hφlemann) is against the context. Not only the context, but Paul’s doctrine forbids us to understand “every good one” with ὁἐναρξάμενος (Wakefield). By ἔργονἀγαθόν is meant not “the good work” (Luther), but the κοινωνίαὑμῶνεἰςεὐαγγέλιον (Philippians 1:5), a work which is not finished at a single blow, but is carried forward through a gradual development from step to step, through many a fluctuation and danger from within and without, to be made complete in eternity. Bengel: Initium est pignus consummationis. Ne homo quidem temere aliquid incipit.—Up to the flay of Jesus Christ, ἄχριςἡμέραςἸησοῦΧριστοῦ. The day of the Lord’s coming for judgment is meant (Philippians 1:10; Philippians 2:16; 2 Corinthians 1:14). The nearness of the day is not indicated (Meyer), or the day of each one’s death intended (Estius, et al.).—Even as it is just for me to think this of you all.—Καθώς gives the reason for the subjective confidence in the objective fact (Ephesians 1:4). Ἐστὶνδίκαιονἐμοὶτοῦτοφρονεῖν describes this confidence, which extends to each individual (ὑπὲρπαντῶνὑμῶν), as a duty and obligation which he owes to his readers (Philippians 1:4; Philippians 1:8; Ephesians 6:1; Colossians 4:1). To withhold it seems to him a wrong against them (Bengel: justas invenio causas).—Because I have you in my heart—διὰτὸἕχεινμεἐντῇκαρδία̣ὑμᾶς. The context demands με as the subject; with this agrees the sing. καρδία̣ ?. See Winer’s Gram., p. 329. It is contrary to the order of the words, as well as to the context, to take ὑμᾶς as subject (Am Ende, Flatt, et al.). He has them in his heart, because he is separated from them. This certainly shows his deep, abiding affection for them. But this again would be only a subjective matter, like his confidence. Hence what follows is to be closely joined with it: He has them in his heart, and loves them as sharers of the grace of God.—Inasmuch as both in my bonds and in the defence and confirmation of the gospel, ye all are partakers of my grace—lit., grace with me; ἔντετοῖςδεσμοῖςμουκαὶἐντῇἀπολογία̣καὶβεβαιώσειτοῦεὐαγγελίουσυγκοινωνούςμουτῆςχάριτοςπάνταςὑμᾶςὄντας. The nerve of the argument lies in συγκοινωνούςμουτῆςχάριτοςπάνταςὑμᾶςὄντας; πάνταςὑμᾶς corresponds to ὑπὲρπάντωνὑμῶν, and they are all characterized as fellow-partakers (συγκοινωνοί) with the Apostle in the grace of God. The pronoun μου depends in sense upon σύν, τῆςχάριτος upon κοινωνούς: they share with Paul in the same grace, which he has received. [For the dependence of the two genitives on συγκοινωνούς (comp. also Philippians 2:25; Philippians 2:30), see Winer’s Gram., p. 191—H.] The context (Philippians 1:6-7), defines it as the grace of God mediated through, the gospel, i.e., salvation and blessedness in eternity. It is thus not suffering for the gospel (5:29, 30), as Meyer thinks, or merely gratiosa evangelii donatio, (Hφlemann), or the apostolic office upheld and made more efficient by the liberality of the Philippians (Storr, Am Ende), gratitude—i.e., to them (Rilliet), or gaudii (Vulg.), [which seems to rest on the assumed reading, χαρᾶς.—H.]. The importance of this co-partnership is the greater on account of Paul’s situation at the time. Hence he characterizes the situation under two aspects before he speaks of their personal relation to each other: ἒντετοῖςδεσμοῖςμου and ἐντῇἀπολογίᾳκαὶβεβαιώσειτοῦεὐαγγελίου. The first expression refers to his imprisonment, and the second to his work as a prisoner, embracing his labors both in opposition to adversaries, and for the confirmation of Christians (Acts 28:23). It is not therefore merely his judicial defence that is meant (Van Hengel), or his general Christian activity alone (Wiesinger), but both together. It is incorrect also to regard the last two substantives as ἕνδιὰδυοῖν (Heinrichs), or to separate to τοῦεὐαγγελίου from ἀπολογία̣ ?, and to refer this last only to his person (Estius), since neither ἐν, nor the article before βεβαιώσει, is repeated. The explanation which makes the two entirely synonymous (Rheinwald) has as little in its favor as that which makes the one a defence by word, the other a confirmation by act (Erasmus). The most natural connection is with ὑμᾶςσυγκοινωνοὺς—ὄντας and not with ἔχεινἐντῇκαρδία̣ ? (Chrysostom, also Meyer). [We prefer with Chrysostom, Neander, De Wette, Meyer, Alford, and others, to connect the words in question with what precedes, and not so closely with what follows. Nothing surely could be more pertinent here as a proof of Paul’s affection for the Philippians (ἔχειν—ἡμᾶς), than to say, that not all his trials and anxieties as a prisoner at Rome, and not all his arduous labors in the church and for the conversion of sinners, could divert his thoughts from them or interrupt or weaken at all his attachment to them. This view of the connection, too, better explains the solemn appeal in μάρτυς—ὁθεός, which (note the γάρ, Philippians 1:8) seems too impressive to be referred merely to διάτὸἔχειν—ἡμᾶς.—H.] To infer from Philippians 1:29-30, that the bonds and the defence and confirmation of the gospel were common to Paul and the Philippians, (Schenkel) is not permitted either by δεσμοῖςμου, or by πάντες. Philippians 1:8. For God is my witness, μάρτυςγάρμουὁθεός. Comp. Romans 1:9. He would confirm here his declaration that he has them in his heart. [His earnest desire to see the Philippians was both a proof and a consequence of his earnest affection for them.—H.]—How I long after you all.—Ὡς shows the degree, the prep, in ἐπιποθῶ, the direction of the ποθεῖν, Philippians 2:26; 1 Thessalonians 3:6; 2 Timothy 1:4. The object of ἐπιποθῶ is πάνταςὑμᾶς, none being excepted. Observe the energetic repetition of the πάντας.—In the heart of Jesus Christ, ἐνσπλάγχνοιςΧριστοῦἸησοῦ, characterizes the ἐπιποθεῖν of Paul. Επλάγχςα, ψַ ?ηֲ ?ξִ ?ιν, viscera, is the physical designation of the inmost seat of the affections, of the emotional life in the soul (Colossians 3:12 : οἰκτιρμῶν; Luke 1:78 : ἐλίους); hence ἐν local. Bengel explains it well: In Paulo non Paulus vivit, sed Jesus Christus; quare Paulus non in Pauli, sed Jesu Christi movetur visceribus. Nexus hic est: ego vos tamquam consortes gratiζ in corde meo habeo (2 Corinthians 7:3) atque desidero, neque id affectu naturali, sed pietate Jesu Christi, inde persentisco eodem erga vos affectu esse ipsum potius dominum, qui rem a principiis ad suos exitus est deducturus. See ἐμοὶγὰρτὸζῆνΧριστός, in Philippians 1:21, and comp. ζῇἐνἐμοὶΧριστός (Galatians 2:20). Winer’s Gram. p. 189. It is incorrect to regard ἐν as the rule or norm, (Rilliet), for it is not=κατά; or to explain the genitive as, in animo penitus affecto, ut animus fuit Christi. (Van Hengel). It is incorrect to join the word with ὑμᾶς, and to supply ὄντας (Storr). We are to reject every such weakened explanation as amore vere Christiano (Grotius), or digna Jesu Christi affectione (Castalio). Philippians 1:9. And this I pray.—To the prayer of thanksgiving in Philippians 1:3; Philippians 1:8, καί adds further, the fact that he prays, and what he prays for, in behalf of the church (τοῦτοπροσεύχομαι). The subject or contents of this prayer are first stated with emphasis, and therefore placed in connection with the subject and ground of his thanks; hence not προσεύχομαιτοῦτο. It is not true that καί connects what follows with Philippians 1:8, and joins still another act, i.e., προσεύχομαι, with μάρτυςμουὁθεός, ὡςἐπιποθῶ. (Rilliet).—That your love may abound yet more and more.—Ἵνα points out the direction, purpose, of the prayer, and so the contents, purport of it. Comp. Ephesians 1:17; Colossians 1:9. Ἡἀγάπηὑμῶνἕτιμᾶλλονκαὶμᾶλλονπερισσεύῃ, pre-supposes this love to be already existing, and that in no small degree, like ἵναπληρωθῆτε. Colossians 1:9. Bengel: Ignis in apostolo nunquam dicit, sufficit. Love of the church is meant, which, as shown by the cause of his joyful thanksgiving (ἐπὶτῇκοινωνίᾳὑμῶνεἰςτὸεὐαγγέλιον, Philippians 1:5), and by the ground of his confidence and longing (συγκοινωνούςμουτῆςχάριτος, Philippians 1:7), is more exactly defined to be Christian love. It is therefore neither merely love towards one another (Meyer), nor works of love for the cause of the gospel (Schenkel), nor love to the Apostle (Chrysostom, et al.),nor to God and Christ (Calov), although all these are involved. The accumulative, ἔτιμᾶλλονκαὶμᾶλλον, marks the earnestness of the supplication. Comp. πολλῷμᾶλλονκρεῖσσον, Philippians 1:23. Περισσεύη indicates an increase of this love of the church above the ordinary measure of its possession. (Comp. 1 Thessalonians 4:1; 1 Thessalonians 4:10, περισσενεινμᾶλλον).—How that shall take place is shown by what follows: In knowledge and in every perception, or discernment, ἐνἐπιγνώσεικαὶπάσῃαἰσθήσει. The first (see Ephesians 1:17) is a more perfect knowledge of the truth in contrast with a knowledge which is defective, uncertain, confused; and therefore an intellectual act and intensive. The other (αἴσθησις, here only in the N. T.) is the perception by the mind or senses of what takes place or exists around us; here in its ethical sense as opposed to a weak judgment, to inexperience, inconsiderate conduct, and, having to do with the entire range of man’s acts and relations, is therefore extensive, on which account also πάσῃ (=every form of) is added. [This faculty (αἵσθησις), as Wordsworth remarks, is that delicate tact and instinct which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong.—H.] Both of these, the theoretical knowledge and the ethical tact, belong and go together. The prep. εν marks each as the sphere, or element, in which the increase of love is to take place. The progress is also a natural one, from knowledge to knowledge, from experience to experience, each promoting the other. Comp. Colossians 2:7. It is incorrect to deny here an increase of love, as if that were already complete (Meyer), or to find that the Philippians were not wanting in love, but in knowledge, their zeal being still οὐκατ’ ἐπίγνὠσιν (Romans 10:2), i.e., blind, undiscriminating, liable to error (Schenkel). Philippians 1:10. That ye may prove things that differ.—Εἰςτὸδοκιμάζειν denotes the immediate end of the περισσεύῃ. It is in practice, the conduct of life that we are to prove τὰδιαφέροντα. As the senses are to be exercised, προςδιάκρισιν (Hebrews 5:14), so here love should increase in knowledge and experience, that we may prove the things in regard to which we are to decide or act. Δοκιμάζειν means to test, distinguish the genuine from the spurious (χρυσίον, 1 Peter 1:7), to distinguish between things which are different (τὰςκαρδίαςἡμῶν, 1 Thessalonians 2:4; πάνταδὲδοκιμάζετε, τὸκαλὸνκατέχετε, 1 Thessalonians 5:21), or between men who differ (1 Timothy 3:10). The things which experience presents to us are different in degree as well as kind. Non modo prζ multis bona, sed in bonis optima. (Bengel). The rendering ut probetis potiora (Vulg., et al.) is incorrect.—The purpose of this increase of love is: That ye may be pure and without offence unto, or against the day of Christ. Ἵνα points out the direction of the prayer for the increase of their love. A firm decision for the good follows a correct judgment respecting what is good and evil. The knowledge and experience brought into activity lead to a certain condition and conduct (η̇ ?͂τε): (εἰλικρινεῖςκαὶἀπόσκοποι). The first (Grimm, Clavis s. v: ab. εἵχη s. ἕλη, splendor solis, el κρινω, qui ad solis lucem explicatus et examinatus purus deprehenditur, ex aliorum conjectura ab εἶλος, εἱ ?̓λειν, volubile agitatione secretus et purgatus) elsewhere only in 2 Peter 3:1, is positive, internal; the second, negative, outward, as referring to persons and relations; hence active, as in 1 Corinthians 10:32, while in Acts 24:16, it is passive. We are to look here not to the church or the world, not to the present or the past, but to God who ἐπιτελέσειἀχριςἡμέραςΧριστοῦἸησοῦ ?́ ? (1 Thessalonians 5:6); hence εἰςἡμέρανΧριστοῦ, against, for the day of Christ [not until, A. V.] in which this, character will be made manifest. They should prepare for this as their great aim (see Philippians 2:16 : Ephesians 4:30).—Being filled, πεπληρωμένοι. The passive refers to what has been experienced or attained, and the perfect to the continued effects of this experience, and thus the participle characterizes the ἦτεεἰλικρινεῖςκαὶἀπρόσκοποι.—The fruit of righteousness which is by or through Jesus Christ (καροπονδικαιοσυνηςτὸνδιὰἸησοῦΧριστοῦ). The acc., as in Colossians 1:9, points out that with which they are filled. The sing. καρπόν marks the harmonious unity, as Galatians 5:22. Comp. 1 Thessalonians 5:19; Romans 6:22; James 3:18. The gen. δικαιοσύνης indicates the cause, source. The omission of the article makes it a single conception: righteousness-fruit, more strongly descriptive of the character of the fruit: this fruit is itself righteousness in its very nature. Hence we must not think here of justification (Hφlemann). But this fruit of righteousness is not produced by the unaided strength of the Christian without the mediation of Jesus. See Ephesians 4:7-8; Galatians 2:20; Galatians 3:22. This truth humbles us because it rebukes self-exaltation, but makes us rejoice also because it shows how glorious this fruit is.—Unto the glory and praise of God (εἵςδόξανκαὶἔπαινονθεον͂ ?) is an addition to πεπληρωμένοι. Comp. Ephesians 1:6; Ephesians 1:12; Ephesians 1:14. Such fulness is of itself the glory of God, because it shows His excellence, and leads to His praise, because men declare it in every way. [“Herein is my Father glorified,” says Christ, “that ye bear much fruit; so shall ye be my disciples” (John 15.).—H.] AND ETHICAL1.The salvation of individuals is the chief topic of this section, viewed however not theoretically, but practically, in its relation to a living body of Christians. It is a work, a good work, (ἕργονἀγαθόν), wrought in the individual (Philippians 1:6 : ενὑμῖν), in whose inmost personality it is accomplished. Hence in its first province it is a human work. 2. In its nature salvation is righteousness, the fruit of which appears in the life (Philippians 1:11 : καρπὸνδικαιοσύνης), and love (Philippians 1:9 : ἡἀγάπηὑμῶν), which is self-sacrificing. Hence it is opposed to self seeking and self-will, and is fellowship with God, Christ, and the brethren. It is, then, in its next effect, a social work. 3.The source of salvation is to be sought in God alone (Philippians 1:6 : ὁἐναρξάμενις) without any merit or worthiness on the part of the subject who needs salvation, and is capable of receiving it, so that he is only the object, the recipient, of the blessing (συγκοιωνοὺςτῆςχάριτος, Philippians 1:7). Hence in its beginning it is a divine work, which excludes as well the αὐτεξούσιον of the Greek Fathers, especially Clemens and Origen, as it does Pelagianism, denying the transmission of sin (which Socinianism warmed again into life), and Semi-pelagianism (which Arminianism revived), weakening the conviction of this sinfulness in conformity with its idea of universal grace. 4. Nor in its entire progress is this less a work of God who does not draw back where He has put His hand, who, in the realm of creation and of redemption, in all His works in nature, and in the lives and hearts of men, is ever present, not only as a witness (μάρτυςμουὁθεός, Philippians 1:8) but to complete also (ἐπιτελέσει, Philippians 1:6), what He has begun. 5. The work of salvation is mediated, objectively, through the person of Jesus Christ (Philippians 1:11), the preaching of the gospel (Philippians 1:5), and supplication, With regard to the how nothing more definite is here said, because it does not come into question. 6. The subjective mediation is indicated under different aspects, (a) Christ, He who is preached coming near to us in the preaching, and received in us by His word, becomes our life, His heart our heart, His pity our pity, so that we love with Him, with His heart, with His love (Philippians 1:8 : ἐνσπλάγχνοιςΧριστοῦἸησοῦ); (b) He who does not resist Him, receives His strength and gifts, so that by means of these he works in turn; won for Him, drawn to Him, united with those who are like-minded, he lives, and acts, and walks in love (Philippians 1:9 : ἡἀγάπηὑμῶν Philippians 1:5 : ἐπὶτῇκοινωνςία̣ὑμῶνεἰςτὸεὐαγγέλιον); (c) Personal activity is not excluded, but called forth (Philippians 1:9-11), self-exaltation is destroyed, and Synergism has no place here. 7. Love, combined with an active faith, is the central force which penetrates the inmost personality, directs the life, and goes forward step by step towards its perfection. This progress shows itself in a two-fold way: a) Internally, the Christian becomes intellectually more intimate with God and with His thoughts (ἐπίγνωσις). Love thus becomes clearer, deeper, stronger. It increases in knowledge, grows in that and with that. As an ethical effect, also, the love perceives, experiences, feels (πᾶσααἵσθησις), the power of the kingdom of God with its manifold ordinances, and richly endowed membership. It thus becomes stronger, fuller, riper. It increases in experience, grows in that and with that. Thus Christians come to a surer judgment respecting the things which are about them, and concern them (εἰςτὸδοκιμάζειντὰδιαφέροντα) within and without, good and bad. The result is purity (εἰλικρινεῖς). b) Externally, love acts spontaneously, without calculation, with nice moral tact, with tender conscientiousness, giving no offence, (ἀπρόσκοποι). The eye ever directed to the end (εἰςἡμέρανΧριστοῦ) animates this love thus progressive to the final day (ἅχριςἡμέραςΧριστοῦ). Pantheistic necessity, all physical compulsion in the Christian’s progress, are excluded. Our moral responsibility remains entire. 8. Love in two respects is an object of the Apostle’s joy. It actuates all, one as well as another (Philippians 1:7 a, and 7 b, 8), and redounds to the honor of God (Philippians 1:11). First, though there is a difference in the strength, purity, breadth, and capacity of this love, from Lydia (Acts 16:14-15) and the jailer (ib. 30–34) down to the weakest member, the fellowship between them is not disturbed. Every one looks upon the other with humility, and without envy, and cleaves to him. Secondly, the majesty of love becomes manifest, while gratitude for God’s gifts is shown in word and work. 9. It is instructive to observe how the Apostle demeans himself here. He is thankful for what is given or done to him; God’s act is final; his own doing is as nothing. He rejoices in spite of his imprisonment, since the internal welfare and the salvation of the church are of more importance to him than his own outward suffering. He is full of confidence, for, amid all the dangers to which the members of the church are exposed, from flesh and blood, as well as from the world about them, he has cast his cares upon Him who is greater than he that is in the world, and greater than his own heart. (Comp. 1 John 3:20; 1 John 4:4). He prays for them heartily, as well as confidently. Without pride of office, without selfishness, without carnal calculation, without meagre consolation, or satisfaction in comparing them with other churches, as in Galatia and Corinth, he looks with grand humility, with noble joy, with childlike confidence, and paternal care, upon the condition of this particular church. 10. [Neander:—Paul here (Philippians 1:9-11) gives to love the first place, and ascribes to its quickening presence the knowledge and capacity required for distinguishing the good and the bad, the true and the false; as he himself expresses it, “that your love may more and more abound in all knowledge;” meaning, that therein its effect is seen—that increase of knowledge is the fruit of more abundant love. But as here the theoretical proceeds from the practical, the new direction of the judgment from the new direction of the will, of the moral disposition; so is the theoretical in like manner to react upon the practical, the enlightened judgment upon the conduct. Hence Paul adds, as the object to be thus attained, that they should continue “pure and irreproachable” in their Christian walk, until all shall appear before the Lord; “being filled with the fruit of righteousness, which is by Jesus. Christ, to the glory and praise of God.”—H.] AND The minister, in view of the past, should have reason to give thanks for the success of the divine word, and in view of the present should rejoice in the growth of love, and in view of the future be consoled as to more immediate danger, and hope for a glorious end. The church should find in him a helper of their joy; ever active, yet without official conceit, a friend, full of sympathy, without selfishness, a hero who lifts praying hands over them, a father who cares earnestly for their future inheritance, Philippians 1:3-11. Starke:—God has indeed deserved our thanks. He never ceases to do us good. So also our thanks should have no end. Psalms 100:5.—He will be able to pray to God with joy who regards his prayer not merely as a duty, but also as a gospel right, in virtue of which he may come to the throne of grace, and be looked upon graciously.—To begin is well and necessary, but to complete still, better, and more necessary.—The more thou art pressed the more cry out. Remain firm, and be not deterred. Through scorn we come to the crown.—The longer in the Christian life the happier, the better, is the true testimony. He who does not increase, decreases; at least, standing still is not the right way.—Since the chief powers of the soul are understanding and will, the growth must show itself in them both: the one can no more be separated from the other than understanding from the will. Heubner:—If men do not recognise God as their God, they have no religion at all. It is not a living piety unless they have found God in their inner and outer life.—True love and friendship is ever a religious, mutual remembrance. Remembrance of God is a holy admonition that we live for, with, and in one another. Thus we see how Christianity enlarges the heart. Christian love embraces many; yea, all. (Philippians 1:4-7.)—Every shepherd must pray daily for his church. Paul had much to do, but he always had time for prayer.—True, inward fellowship of hearts, is a cause for thanksgiving. It is a source of true happiness which nothing can surpass. In our days a repugnance to the closer religious associations often shows itself; for in them religion comes nearer to men, and touches the heart. In like manner too great an equality of many with each other is offensive to some. Among ministers a dread of work is often the cause of this aversion.—There are special days of salvation and grace in our life. These memorable days are not merely birth-days, but rather those in which we have been awakened to a spiritual life.—we have still churchly assemblies, but those really Christian are rare.—For progress in what is good one needs grace as much as at the beginning: it is this which accomplishes all. God’s Spirit leaves nothing half done. He completes His work if man only lets Him rule. It is disgraceful to us, after God has begun the building, to allow it to stop, or to tear it down. God does not destroy His work, we destroy it.—If thou art anxious about thy progress, cling only to God.—Christian love should not make blind, but clear-sighted. Love lifts up the spirit. The truth is always better discerned through love, and the medium of a practical Christianity. When borne up by others, one sees further, more clearly, (Philippians 1:9.)—Love has a keen, critical character. The Christian has a delicate sensibility, by means of which he finds the right. A Christian’s growth is growth in the spirit of examination, and the more the Christian discriminates, the freer does he become from all blemishes. It is only the pure, clean heart, which makes us blameless before Christ, (Philippians 1:10.)—Paul gives here a definition of good works: they correspond to the law, spring from the Spirit of Christ, and redound to the honor of God: this last is their highest object, (Philippians 1:11.) But measured by this rule, many good works so-called lose their value. The Christian should have also not merely single, isolated, good works, but a fullness of them (Philippians 1:12.)—As the Epistle for the 22d Sunday after Trinity: The intimate connection of the Apostle with his church. 1) Ground: faith and love. 2) Effects: growth, new zeal.—Christian friendship: 1) Its nature; 3) Blessing; 3) Conditions. Passavant:—Without His grace over us, and His Spirit within us, all in us is vain and impure. Schleiermacher:—The beginning, though very often the most difficult, is also in many cases the easiest, and not until afterwards do the difficulties which must be overcome, appear. The former exertions then seem, as it were, mere play in comparison with the persistent zeal, which must be shown, if the work is to be brought to an end.—If a man is impelled by the power of genuine love, he is not content with mere experience of life, or with a knowledge of the divine word, by itself, but he seeks to bind both together, so that the one shall ever accompany, support, and promote the other. Krummacher:—Love for all the saints urges, 1) to thorough self-examination; 2) to joyful emulation; 3) to hearty and humble praise of the free grace of God.—The fellowship of the saints: 1) The duty of thankfulness towards God; 2) Communications from the history of His kingdom; 3) Well-meant counsel: pray and watch. Ashfeld:—At the end of the church year we observe a thanksgiving festival for the spiritual blessings of the year. 1) We give thanks for the gifts bestowed; 2) We trust God, that He will continue them to us; 3) We pray that we may constantly adorn our faith with richer fruits of righteousness. Lφhe:—1) The Apostle’s joyful thanksgiving for the fellowship of the Philippians in the Gospel; 2) His joyful confidence that the good work which has been begun, will be completed until the day of Christ; 3) His great longing for the Philippians, and for their perfection. Rautenberg:—The signs of genuine thankfulness for the precious gift of the gospel: 1) Hearts which beat for it; 2) Lips which testify for it; 3) Hands which work for it. Oettinger:—The greatest joy of the faithful is fellowship in the gospel: 1) Of the perfect joy in pure fellowship; 2) of the incomplete joy in mixed fellowship. Muenkel:—The good work: 1) Begun through the gospel; 2) Proved in sorrow; 3) Completed in the love that gives no offence. The priestly heart of the Apostle Paul: 1) A mirror for repentance; 2) A copy for faith; 3) A pattern for sanctification. Prφhle:—True Christian friendship: 1) The source whence it flows; 2) The signs by which it verifies itself; 3) The blessing which rests upon it.—Most holy thought: God is my witness! 1) A thought of delight; 2) or of fear.—The way to a right understanding of Christian truth is through the heart: 1) It inclines the understanding aright; 2) takes away the bandage which keeps it from discerning divine things in their true form; 3) adds an inward experience to the testimony of the convictions of the understanding. [Neander:—It is customary with Paul to commence his letters with a recognition of whatever is praiseworthy in the church to which he is writing. In this appears his wisdom as a spiritual guide. The confidence of men is far more easily won, and a hearing secured for whatever one has to say in the way of admonition and rebuke, if it appears that he nowise overlooks or undervalues what is good in them, that he does not willingly find fault, but is ready to acknowledge every real excellence with cordial approbation. Good and bad, moreover, stand frequently in close connection with each other. The good lies at the foundation; but the evil mingles its disturbing influence with the good, and hence it is through the latter that we can best reach and remedy the former. It is in the clear perception of this relation, and in the skilful use of it for the correction of error, that Paul manifests his wisdom (see Philippians 1:5-7).—H.] Footnotes: Philippians 1:6. [A few of the oldest MSS. insert τῆς before πρώτης. Some copyist may have thought it necessary, but the grammar does not require it. See the Exegetical Remarks.—H.] Ibid. [Instead of ἸησοῦΧριστοῦ (T. R.) some copies invert the order as in Philippians 1:1 (Lachmann, Ellicott, Tischendorf, Alford). The evidence seems not to be conclusive.—H.] Philippians 1:8. [Meyer, Tischendorf and others, reject ἐστίν in μουἐστίν of the T. R. The omission, on the whole, is very doubtful. See Ellicott’s statement of the testimony.—H.] Philippians 1:11. Καρπὸνδικαιοσύνηςτόν in ΰ A B (which last, however, omits the article τόν) and many others. The plural καρπῶν—τῶν is not duly attested. [The A. V. therefore requires correction here.—H.] Ibid. [Whether the order here is Jesus Christ or Christ Jesus, with the present evidence, is uncertain.—H.] [The reference here and elsewhere is to the translation of the seventh edition of Winer’s Grammar of the Idiom of the New Testament, revised and edited by Prof. J. Henry Thayer (Andover, 1869).—H.] [ Alford (in loc.) supposes Paul to assume here “the nearness of the coming of the Lord.” But that view is apparently inconsistent with 2 Thessalonians 2:2; for the Apostle there declares this opinion (which some had falsely imputed to him) to be unfounded and without sanction in any thing that he had said or written. If at that early period (2 Thess. being the second of all his extant Epistles) Paul did not entertain that definite expectation, much less should we ascribe it to him after the lapse of so many years, during which this visible coming of Christ had been delayed. The reason why Paul refers here to a more distant event, instead of saying that God would strengthen the Philippians and enable them to persevere to life’s end, may be that the day of one’s death coincides so essentially in its moral consequences with the Lord’s final advent, and hence was habitually near (as it should be to us all) to the feelings and consciousness of the first Christians. On this topic see remarks of the writer in his Commentary on the Acts, pp. 80–82 (revised ed.). See also Ellicott’s notes on Philippians 1:6, in opposition to Alfoer’s view.—H.[‘Did I speak of having yon in my heart? I should rather have said that in the heart of Christ Jesus I long for you.’ A powerful metaphor describing perfect union. The believer has no yearnings apart from his Lord; his pulse beats with the pulse of Christ; his heart throbs with the heart of Christ (Lightfoot).—H.] [The above is the generally received etymology. But Borne derive εὶλικρινεῖς from εἴλη=ἴλη, ‘band‚’ ‘troop‚’ and κρίνω, ‘to separate,’ and hence gregatim, ‘distinct,’ ‘unmixed.’ Hesychius defines: εἰλικρινέςτὸκαθαρὸνκαὶἀμιγὲςἐτέρου. Lightfoot adopts this derivation. Ellicott prefers the second of the views mentioned in the text (see in loc.).—H.] (2) The gospel, in spite of insincere or false brethren and threatening danger of death, makes progress during the Apostle’s captivity at Rome (Philippians 1:12-26) After referring to the happy effects of his ministry in bonds (Philippians 1:12-14) among sincere and insincere witnesses for Christ (Philippians 1:15-17) he expresses his views respecting this varied experience (Philippians 1:18-20) and calmly revolves the question whether life or death may be better for him (Philippians 1:21-26). 12But I would that ye should understand [know], brethren, that the things which happened unto me [my affairs] have fallen out rather to the furtherance of the gospel; 13so that my bonds in Christ are [have become] manifest in all the palace 14[Pr�torium, or Prζtorian camp] and in all other places [to all the rest]; and many [the greater part] of the brethren [in the Lord], waxing confident [in the Lord] 15by my bonds, are much more bold to speak the word without fear. Some indeed 16preach Christ even of envy and strife; and [but] some also of good will. The one of love, knowing that I am set for the defence of the gospel; 17but the other [others] preach Christ of contention [contentiousness or party spirit] not sincerely, supposing 18[thinking] to add [raise up] affliction to my bonds. What then? notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will [shall] rejoice. 19For I know, that this shall [will] turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20according to my earnest expectation, and (my) hope, that in nothing I shall be ashamed, but (that) with all boldness, as always, (so) now also, Christ shall be magnified in my body, whether (it be) by life, or by death. 21For to me to live is Christ, and to die (is) gain. 22But if I live in the flesh, this is the fruit of my labor; 23yet what I shall choose I wot [know] not. for I am in a strait betwixt two, having 24a [the] desire to depart, and to be with Christ; which is far better. Nevertheless, to abide in the flesh is more needful for you. 25And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26that your rejoicing may be more abundant in Jesus Christ, for [in] me by my coming to you again. AND Php_1:12. But I would that ye should know, brethren.—The position of γινώσκειν renders it emphatic: contrariis rumoribus pr�occupari potuissent ecclesiζ (Bengel). Δέ marks the transition from the condition of the church at Philippi to that of the Apostle at Rome. Ὑμᾶςβούλομαι, together with the friendly address ἀδελφοί, shows that this desire springs from Paul’s heart. Comp. 1 Corinthians 11:3; 2 Timothy 3:1.—That my affairs (ὅτιτὰκαὶἐμέ, as in Ephesians 6:21; Colossians 4:7,) have fallen out rather to the furtherance of the gospel. The comparative μᾶλλον refers to the anxiety of the Apostle and the Philippians. (Winer’s Gram., p. 243). [The result was favorable rather (μᾶλλον) than adverse, as Paul and the Philippians had feared.—H]. The perf. (ὲλήλυθεν) indicates an effect which still continues. Comp. Philippians 1:25. Hφlemann’s explanation quam antea contigerat, is wrong, for there is no comparison here of past and present. Philippians 1:13. So that my bonds in Christ have become manifest.—Ὥστε explains how it was that his imprisonment at Rome had contributed to the progress of the gospel (εἰςπροκοπὴντοῦεὐαγγελίουἐληυθεν). ΤοὺςδεσμούςμουφανεροὺςἐνΧριστῷγενέσθαι mentions the first result of his imprisonment in regard to hearers who were not Christians. As in 1 Corinthians 3:13; 1 Corinthians 11:19; 1 Corinthians 14:25, φανεροὺςγενέσθαι means to become manifest. It is incorrect to explain φανερός as illustris, conspicuus (Calvin). It is the opposite of κρυπτός, ἀπόκρυφος. The order of the words demands the connection of ἐνΧριστῷ with φανερούς. Paulus cum aliis captivis traditus par eis visus est; deinde innotuit, aliam esse Pauli causam et sic invaluit evangelium, (Bengel). The nature of the information thus diffused, is shown by ἐνΧριστοῷ. Paul’s bonds are those of a Christian. He is δέσμιοςτοῦΧριστοῦ, ἐνΚυρίῳ (Ephesians 3:1; Ephesians 4:1; Philemon 1:9; 2 Timothy 1:8). His bonds had indeed been manifest before this time, but had not been manifest ἐνΧριστῷ. The emphasis lies on the fact that in this relation they had become manifest or known, and on that account φανερούς precedes.—In all the Prζtorium or Prζtorian camp, (ε̇νὅλῳτῶπραιτερίῳ) designates the place where this knowledge had spread. On the subject, see Acts 28:10-31. The castrum prζtorianorum (Sueton. Tib. 37, Tac. Ann. 42) is meant, (which was built by Sejanus in the reign of Tiberius, near the porta Viminalis), not the aula Cζsaris (Bengel); for πραιτώπιον is not the same as Καίσαποςοἰκία (Philippians 4:22), as many hold. “Repressaque in prζsens exitiabilis superstitio rursus erumpebat, non modo per Judζam, originem ejus mali, sed per urben etiam.” (Tacitus Ann. 15, 40). [Prof. Lightfoot at present understands πραιτωρίῳ in the sense of “prζtorians,” and not “prζtorian camp,” as formerly. (See his Commentary in loc). But with that direct personal sense we might have expected the dative without ἐν, as in the other clause (comp. Acts 4:16; Acts 7:13; 1 Timothy 5:15); whereas with the local sense as the direct one, and the personal as indirect, the change of construction becomes perfectly natural. Ewald’s periphrastic rendering “in all the Prζtorium among the soldiers” (Sendeschreiben des Apostel Paulus, p. 441), gives the correct sense.—H.]—And to all the rest, καὶτοῖςλοιποῖςπᾶσιν, points to others besides the Pretorians, for many besides these could hear, and did hear Paul preach. But we are not to think of heathen merely (Van Hengel), regarding the expression as analogous to 1 Thessalonians 4:13. The prep. ἐν should not be repeated, and τόποις supplied (Chrysostom, et al.); for that would be making the circuit too extensive. It is plain from ὅλῳ and πᾶισιν (which shows how widely the gospel had become known) that the letter could not have been written very soon after Paul’s arrival, but at a later period. [Paul (if we make a distinction between ξενίαν, Acts 28:23, and μισθώματι, Philippians 1:30) may have spent a few days after his arrival at Rome at some place of public or of private hospitality; but after that he “dwelt in his own hired house,” yet under the surveillance of soldiers, who, according to the Roman custom, were detailed from the Prζtorian camp to attend him as a guard. But the Prζtorian camp occupied an extensive circuit, and “might have contained within its precincts lodgings rented by prisoners under military custody” (Lightfoot). Hence as different Prζtorians relieved each other in the performance of this office, Paul would in the course of time become favorably known to many of them, and through these to other comrades. Thus it was soon understood far and wide that Paul had been imprisoned not for any immorality or crime alleged against him, but for preaching the gospel of Christ.—H.] Philippians 1:14. Here we learn another fact which was a consequence of the Apostle’s captivity, and favorable to the gospel: And the greater part of the brethren (καὶτοὺςπλείοναςτῶνἀδελφῶν). [Luther renders πλείονας many, as does also the A. V. They constituted the majority, but Paul intimates at the same time that all the Roman Christians did not derive the same benefit from his example.—H.] The reference is to Christians, members of the church, who stood at the Apostle’s side as assistants, co-laborers; not to teachers (Schenkel).—Waxing confident in the Lord by my bonds (ἐνκυρίῳπεποιθόταςτοῖςδεσμοῖςμου) explains why they acted thus. The perf. part. marks this confidence as already attained, and still in operation; ἐνκυριῳ is the nearest object of the verb (Philem. Philippians 1:21). Oecumenius well remarks: εἰγὰρμὴθεῖονῆν, φησί, τὸκήρυγμα, οὐκἂνὁΠαῦλοςἠνείχετοὑπὲραὐτοῦδεδέσθαι. Paul’s bonds are to those qui antea timuerant (Bengel) an actual pledge of the entire truthfulness, power, and glory of the gospel (Meyer), and, indeed, as the emphatic position of ἐνκυρίῳ shows, their confidence rests entirely on Christ, and not on any human calculation or reflection. See Winer’s Gram. 137 sq.; Galatians 5:10; 2 Thessalonians 3:4. Luther incorrectly connects ἐνκυρίῳ with ἀδελφῶν, while Bengel joins it with τολμᾷν.—Are much more bold, (περισσοτέρωςτολμᾷυ), states in what degree they were animated by the Apostle’s zeal. The comparative supposes the case of Paul’s being free from bonds, (i.e., more boldly than if he were not imprisoned) and does not refer to the time of his arrival at Rome (Schneckenburger), or to that of his former freedom (Schenkel).—To speak the word without fear, (ἀφόβωςτὸνλόγονλαλεῖν) shows what they are now much more bold to do, though even before this time they had attempted it. Hence περισσοτέρως is not to be joined with ἀφόβως, (Baumgarten-Crusius). Τὸνλόγον is absolute, as Galatians 6:6, i.e., God’s word, which every Christian in his sphere is to speak and to bear witness to. The article denotes, according to the context, that it is the word which the Apostle preaches. The verb is used not merely of teachers (Ephesians 6:20; Colossians 4:3-4), but also of members of the church (Ephesians 5:19). Philippians 1:15. Some indeed preach Christ, also of envy and strife (τινὲςμὲνκαὶδιὰφθόνονκαὶἔριν); in contrast with τοὺςπλείοναςτῶναδελφῶν we have τινὲςμὲν—τινὲςδέ, in contrast with τὸνλόγονλαλεῖν we have Χριστὸνκηρύσσουσιν—καταγγέλλουσιν (Philippians 1:17), and in contrast with ἐνκυρίῳπεποιθότας we have διὰφθόνονκαὶἔριν. The καί, also, introduces something additional (Meyer) i.e., others besides those mentioned in Philippians 1:14, who are also teachers. Their motive (διά) is a base one, namely, envy, excited by the Apostle’s activity, and prompting them to strife for the purpose of disturbing or checking this activity, or of injuring his person.—And some also of good will (τινὲςδὲκαὶδιὰεὐδοκίαν) forms the antithesis to what precedes. We are to take εὐδοκία therefore in the sense of having pleasure or satisfaction, i.e., in Paul’s work and person, which includes indeed, complaisance, or a desire to please, but not exactly benevolence. Those here meant are not identical with those designated in Philippians 1:14. It is not therefore that they act from conviction: ideo quod ipsi id probarent (Grotius) nor alios salvare volentes (Pelagius). ΤὸνΧριστὸνκηπρύσσουσιν belongs to the two contrasted groups. In their teaching concerning Christ they do not essentially differ, but they differ entirely in their motives, their moral classification, their character. This is more clearly explained in Philippians 1:16-17.—The one of love (οἱμὲνἐξἀγάπης) points to the latter group, οἱδέ (Philippians 1:16) to the former. See Winer’s Gram. p. 561. The latter are characterized as ἐξἀγάπης as in Galatians 3:7 : οἱέκπιστεως sc. ὄντες. They are viewed as children of love; ἀγάπη is their nature. Comp. on εἶναιἐκτινός in 1 John 2:16, (Lange’s Series, XV.) By ἀγάπη (Bengel: erga Christum et me), the generic or essential characteristic is meant; by εὐδοκία the specific as a manifestation or result of the other.—Knowing that I am set for the defence of the gospel, εἰδότες presents the motive (as Ephesians 6:8-9) ὅτιεἰςἀπολογίαντοῦεὐαγγελίουκεῖμαι. The verb κεῖμαι (as in Luke 2:34; 1 Thessalonians 3:3; 1 Timothy 1:19) represents his bondage as a divine appointment or destiny. Incorrect and opposed to the context (Philippians 1:12) is the idea of his being prostrate in conditione misera (Van Hengel), or in bonds (Luther), because by their preaching they make up for his impeded activity, supplent hoc meum impedimentum sua prζdicatione (Estius). The task which devolves upon him in his situation has for its object the defence of the gospel, ἀπολογίαντοῦεὐαγγελίου (Philippians 1:7), in which these Christians support the Apostle by their co-operation. It is incorrect to refer this to his account before God (Chrysostom), or his defence before the court, coram judice (Van Hengel). Philippians 1:16. But the others of contentiousness or party spirit.—οἱδὲἐξἐρίθείας, as in Philippians 1:17. Comp. Romans 2:18. Out of this spirit of rivalry or ambition (Philippians 2:3; James 3:14; James 3:16), which is their characteristic, spring envy and strife, φθόνοςκαὶἔρι (Philippians 1:15). Ἐριθεία from ἔριθος, day laborer, ἐριθύω to be an ἐριθος, and then in the middle, to use unscrupulous means for one’s advantage, is the ambitus of the Romans. See Passow. Lex. s. v. The context requires us to retain the idea of intrigue or party-spirit. Schenkel incorrectly assumes the meaning to be “work for pay.”—These do the same as the other class: they preach Christ (τὸνΧριστὸνκαταγγέλλουσιν, Philippians 1:15, κηρυσσουσιν). Both verbs designate preaching, but have this shade of difference, that the latter signifies to proclaim Christ to those who have a very slight, or absolutely no knowledge of Him, while the former means to announce Him as present, near. Colossians 1:28; Acts 17:3; Acts 17:23. We are to join the finite verb with ἐξἀγάπης (Philippians 1:16) and ἐξἐριθείας (Neander), since otherwise we have a needless accumulation of epithets, and we miss a characteristic designation of the two different classes. The preaching of the opponents is the same in substance as that of the others, but in a different spirit: not purely, οὐχἁγνῶς, i.e., properly, not untainted, not free from coarser, or more refined accessory motives (Philippians 4:8; 2 Corinthians 6:6; 2 Corinthians 7:11; 2 Corinthians 11:2). It is saying negatively that these do not preach from pure, unalloyed love for Christ.—This is further explained, positively:—Thinking to add affliction to my bonds (οἰόμενοιθλῖψινἐγείρειντοῖςδεσμοῖςμου). The participle as present states an attendant motive or belief which the import of the word itself characterizes as unfounded, and the result also shows to be false (Philippians 1:18-20), in contrast with the actual knowledge of the true witnesses respecting the Apostle’s work and destiny (Philippians 1:16, εἰδότες). Ἐγείρειν refers to the stirring up of further, additional, θλίψις, affliction, connected with the imprisonment (τοῖςδεσμοῖςμου), not merely the prisoner, its effect being to aggravate his sufferings. [Prof. Lightfoot finds a metaphor in θλιψινἐγεῖρειν=to make my chains gall me. “This word (θλῖψις), though extremely common in the LXX, occurs very rarely in classical writers even of a late date, and in those few passages has its literal meaning. The same want in the religious vocabulary which gave currency to θλίψις also created ‘tribulatio’ as its Latin equivalent. The reading ἐγείρειν, besides being supported, carries out the metaphor better than ἐπιφέρειν of the received text.”—H.].—How this aggravation of his trials was to take place, φθόνος, ἔρις (Philippians 1:15) and ἐριθεία (Philippians 1:17) indicate. Though the Apostle’s enemies preach Christ as do the others, they do not, like them, seek to edify the church, and to assist the Apostle, but stir up strife and hatred against him. They preach Jesus as the promised one, that those who hear may say: ‘This is indeed also Christian preaching; we need not run after Paul.’ They thus draw the church to themselves, and withdraw it from Paul. They preach concerning Christ essentially as he does, only either more strictly to please those who are zealous for the law, or more loosely for the sake of those who are still weak, or in a more rhetorical way, not to offend the cultivated, as does the Apostle. Thus they not merely weaken the attachment of others to him, and draw away his followers, but excite enmity against him, and thereby make his imprisonment still more oppressive. In their preaching of Christ they go beyond their convictions from dislike to Paul; they make them more Christian in form to do him injury. To understand θλῖψις of an increased severity in his imprisonment by command of the emperor Nero (the Greek commentators, and Pelagius, Erasmus, Grotius), accords as little with the contex, as it does to limit the term to his personal mortifications. Philippians 1:18. What then? τίγάρ;—The question implies a denial of the belief (οἰόμενοι) Quid refert? utrinque juvor (Philippians 1:12). Bengel.—Notwithstanding every way whether in pretence or in truth, Christ is preached. Πλήν presupposes a difference (that is, of motives), while, at the same time, it brings forward what is common to the parties. Under παντὶτρόπῳ are included what is outward, the manner of representation, the compass, articulation, the systematic arrangement and tendency of this teaching, not its contents as being Ebionitic, or other Jewish views, or Gnostic conceptions (Galatians 1:8). The more exact definition of πᾶςτρόπος follows in εἴτεπροφάσειεἴτεἀληθεία̣ ?. Both mark the relation of the word preached to the character of the preacher; εἴτεπροφάσει points to the difference, εἴτεἀληθεία̣ ? to the harmony between the two, as regards the word, doctrine and motives of the respective preachers: on the one side, insincerity, self-seeking, party spirit; on the other, conscientiousness, faithfulness. The first description embraces those mentioned in Philippians 1:15 a and Philippians 1:17, and the second those mentioned in Philippians 1:15 b and Philippians 1:16, and also Philippians 1:14. It is incorrect to regard προφάσει=per occasionem (Vulg., Grotius). It is also incorrect to include under προφάσει those mentioned in Philippians 1:15 b, as if these also merely showed themselves pleased with the apostolic type of doctrine (Schenkel). Χριστὸςκαταγγέλλεται in Philippians 1:17, sets forth what is common to the different witnesses.—And I therein do rejoice, καὶἐντούτῳχαίρω. For the construction see Philippians 3:1; Philippians 4:4; Philippians 4:10; Colossians 1:24. The cause of his joy is that in every way Christ is proclaimed. The difference in the mode of proclamation cannot disturb his joy, though he must condemn the unworthy motives of his opponents. This joy is not merely a present, but an abiding one.—Yea, and I shall rejoice (ἀλλὰκαὶχαιρήσομαι)—let the result of it as to himself be what it may. In like manner ἀλλά (Philippians 3:8) opposes the pres. ἡγοῦμαι to the perfect ἤγημαι. We supply mentally a negative clause—‘I do not merely at present rejoice.’ Hence we are not to insert a period after χαίρω, as in Lachmann’s N. T., see Winer’s Gram., p. 442. We are not to think here of its being less difficult for Paul to show a spirit of resignation or acquiescence because the danger at Rome did not concern his apostolic authority as in some other instances (Meyer); for joy and an elevated tone of mind pervade the entire letter, and the Roman church was an object of the Apostle’s special regard and solicitude, as the Epistle to the Romans testifies. Manifestly the teachers are not like those spoken of in Philippians 3:2 sq., nor are they Judaizers, or Jewish Christians, disinclined to the Pauline view of Christianity (Schenkel). They must have been inclined to Paul’s system of doctrine, and have approximated to it, but they were unfavorable to his mode of treatment, and unfriendly to his person. Their motives were corrupt (Philippians 2:21), and they were not sincere friends of the Apostle. [For Neander’s views on this question see note below.] Philippians 1:19.—For I know (οἶδαγάρ) emphasizes the declaration as to his joy.—That this shall result to me (ὅτιτοῦτομοιἀποβήσεται). The demonstrative (τοῦτο) refers to Philippians 1:18 (παντὶτρόπῳΧριστὸςκαταγγέλεται), and explains why he rejoices, and not to θλῖψινἐγείρειν (Philippians 1:17), as Calvin, van Hengel and others think. The use of the verb is similar to that of ἐλήλυθεν in Philippians 1:12. [It explains why nothing hereafter can occur to rob him of this assurance and joy of which he speaks. He feels assured that the opposition of his enemies will be the means not only of advancing the cause of Christ (Philippians 1:18), but, as stated here, of exciting him to greater zeal and activity, and thus also indirectly of promoting his own spiritual welfare and ultimate salvation. The reference of τοῦτο to the opposition of Paul’s enemies (so also Lightfoot) is the most natural, both on account of the sequel, and because the statement that the preaching of Christ must advance the cause of Christ is too obvious to need a formal confirmation (γάρ).—H.]—Unto salvation (εἰςσωτηρίαν), like εἰςπροκοπὴντοῦεὐαγγελίου in Philippians 1:12, with the meaning (comp. also Philippians 1:20), that in himself Christ and His gospel will be glorified and advanced. Hence it does not refer to his release from imprisonment (Chrysostom, et al.), to the preservation of his life (Oecumenius), to his victory over his enemies (Michaelis), ad salutem mulltorum hominum (Grotius), to salus vera et perennis (Van Hengel), or to his own salvation in a spiritual sense (Rheinwald). [Among others, Ellicott and Lightfoot adopt this last explanation. The pronoun (μοι) indicates a personal result, and the future of the verb shows it to be one not yet secured. This meaning, too, of σωτηρία is the prevailing one in Paul’s Epistles; comp. Philippians 1:28; Philippians 2:12; Romans 1:16; 2 Thessalonians 2:13. See further on Philippians 1:20.—H.]—Through your prayer and assistance of the Spirit of Jesus Christ.—The way to this result (ἀποβήσεται) is, first, through (διά) the supplication of the Philippians (τῆςὑμῶνδεήσεως), to which the Apostle attaches great value (Philemon 1:22; Romans 15:30-31; 2 Corinthians 1:11); secondly, through the assistance of the Spirit of Jesus Christ (καὶἐπιχορηγἰαςτοῦπνεύματοςἸησοῦΧριστοῦ), which therefore the Holy Spirit affords, who is indeed the Spirit of Jesus Christ, directs His cause, and hence is designated as His Spirit. The genitive makes it unnecessary to repeat the article (τῆς), as also the close connection of the two substantives makes it unnecessary to repeat διά. On ἐπιχορηγία see Ephesians 4:16; comp. Romans 8:9-10; Galatians 4:6-7. Precationem in c�lum ascendentem, exhibitionem, de c�lo venientem (Bengel). Hence it is wrong to regard καί as epexegetical, and ἐπιχορηγία as the contents of δέησις (Meyer); nor can τοῦπνεύματος be shown to be gen. obj. from Galatians 3:5. [Yet the close connection of the nouns indicates that the gifts and guidance of the Spirit were among the favors for which they prayed in his behalf.—H.] Philippians 1:20.—According to my earnest expectation and hope (κατὰτὴνἀποκαραδοκίανκαὶἐλπίδαμου). Having stated the end or result (εἰςσωτηρίαν), and the means (διὰτῆςὑμῶνδεήσεως), he now presents the measure (κατά) of the ἀποβήσεται. The first substantive (ἀποκαραδοκία, see Romans 8:19) denotes the soul’s subjective, intenser longing (ἀποκαραδοκέω, erecto capite specto); the second (ἐλπίς) the more objective, outward, ground or object of expectation.—The object of this longing and expectation is: That in nothing I shall be ashamed (ὅτιἐνοὐδενἰαἰσχυνθήσομαι). Ὄτι is declarative, not argumentative (Estius); for οἶδαγάρ brings forward the reason of his rejoicing. Αἰσχύνεσθαι=αּ ?εֹ ?ωׁ (Ps. 34:4, 29; Romans 9:33; 2 Corinthians 10:8) is to become ashamed, to fail of one’s purpose, be disappointed. The meaning is not pudore confusus ab officio deflectam (Van Hengel), since, as Meyer well observes, it relates not so much to the conduct as to the fate of Paul. Still less does it refer to an ignominious issue of his trial. Ἐνοὐδενί excludes the being put to shame in any particular, as ἐνμηδενι in Philippians 1:28. It is incorrect to regard it as masculine, and to apply it to his opponents (Hφlemann, Lightfoot), especially as the case is one not of individuals, but of parties.—But (ἀλλ’) joins the positive side to the negative.—That with all boldness as constantly, so now also Christ shall be magnified in my body (ἐνπάσῃπαῤῥησίᾳὡςπάντοτεκαὶνῦνμεγαλυνθήσεταιὁΧριστὸςἐντῷσώματίμου). Ignominiam a sese removet; sibi parrhesiam, Christo ipsi gloriam tribuit (Bengel). In the person of the Apostle who is in bonds Christ is to be thus glorified. This positive statement shows fully what is meant by the preceding negative statement. Παῤῥησία is not=joyfulness, for see 1 John 2:28, where σχῶμενπαῤῥησίαν is opposed to καὶμὴαἰσχυνθῶμεν, as here. Ἐνπάσῃ corresponds to ἐνοὐδενί, and the μεγαλύνεσθαι of Christ in Paul’s person, to Paul’s αἰσχύνεσθαι designed and sought by his enemies. As formerly this had been done in many a difficult position, amid great obstacles, so also now in this severest crisis (καὶνῦν) will Christ be glorified in him. He desires for himself what he entreats for the church (see Philippians 1:11). On μεγαλυνθήσεται comp. Luke 1:46; Acts 10:46. This exaltation of Christ is effected as much indeed through Paul’s activity and boldness (ἐνπάσῃπαρρησίᾳ), in word and deed, before individuals and crowds, friends and foes, as through his sufferings (hence ἐντῷσώματίμου instead of ἐνἐμοί.) It is not, therefore, the παρρησία of the teachers (Philippians 1:15-18) (Hφlemann), nor does the verb (contrary to usage) refer to the growth of Christ in Paul (Rilliet), which surely does not take place in Paul’s body. [He says ἐντῷσώματίμου, not ἐνἐμοί, because he is thinking of the possibility of a violent death.—H.]—Both clauses: Whether by life or by death (εἴτεδιὰζωῆςεἴτεδιὰθανάτου) are conditioned by ἐντῷσώματίμου. The meaning is, that whether he is to live or suffer death, the result will be for the glory of Christ. In the first case, by the Apostle’s activity; in the second, by his joyful death. In either case, his παῤῥησία or ‘boldness’ would be made manifest. [The manner, therefore, in which the Apostle’s trials, his perplexities and annoyances (τοῦτο, Philippians 1:19) might be made to conduce to his salvation (εἱςσωτηρίαν) is evident. If, on the one hand, they should discourage him and lead him to relax his efforts, and render him unfaithful, they would endanger his hopes and safety, or at all events dim the lustre of his crown of glory in the heavenly world. So, on the other hand, if, through the prayers of his friends and the assistance of the Holy Spirit, these same trials should be overruled (as he was confident they would be) so as to strengthen in him the graces of the Christian and excite him to greater fortitude and zeal as a preacher of the gospel, they would then render the fact of his salvation more certain, and in the measure of its fullness more complete and glorious. And it was not a vain confidence which the Apostle has expressed here. At a later period, on the eve of his actual martyrdom, he was enabled to exclaim: “I have fought a good fight, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing” (2 Timothy 4:6-7).—H.] Philippians 1:21. [The Apostle is uncertain whether in a personal point of view he should choose to live or to die (Philippians 1:21-24).—H.]—For to me to live (is) Christ, and to die (is) gain.—Ἐμοὶγάρ introduces a confirmation of the thought that it is entirely the same to him whether Christ be glorified through his life and activity, or by his death; with others (hence ἐμοί at the beginning) it may indeed be different. Τὸζῆν, which is made more specific by ἐνσαρκί, Philippians 1:22, defines the nature of the preceding ζωή: this is Χριστός (predicate). Quidquid vivo (vita naturali), Christum vivo, Christi causam, dam vitam in mundo ago, meam esse censeo (Bengel). [Living consists only in union with and devotion to Christ: my whole being and activities are His. The context shows that Χριστός, besides the idea of union with Him, must also involve that of devotion to His service (Ellicott).—H.] Καὶτὸἀποθανεῖνκέρδος imports: If the imprisonment end with my being condemned to death, even this as regards my person is also gain, as more fully explained in Philippians 1:23. Hence the inf. aorist is used to mark the simple fact, while ζῆν is a continuative present. It is incorrect to understand ζῆν of the spiritual life (Rilliett), or to make Χριστός the subject in the sense of preaching Christ, κέρδος the predicate, and τὸζῆνκαὶτὸαποθανειν as accusative relations, tamen vita, quam in morte (Calvin, et al.). It is also wrong to make it parenthetic: His assurance that death will be gain will give him strength to die joyfully, and so he will glorify Christ (Meyer, et al.). [Since κέρδος is defined as σὺνΧριστῷεἶναι in Philippians 1:23, ‘the gain’ cannot be a result viewed simply as advantageous to the cause of Christ or the salvation of others.—H.] Philippians 1:22. But if the living in the flesh, this (is) the fruit of my labor.—Εἰδέ begins the comparison of two cases. Εἰ pre-supposes an undoubted fact, in opposition (δέ) to the last thought (τὸἀποθανεῖνκέρδος). Τὸζῆν is more fully defined by ἐνσαρκί, because there is a life out of the flesh which ἀποθανεὶν calls to mind. Τοῦτο rhetorically brings the two antecedent words together, and μοί, for me, is placed emphatically before the predicate without the copula (ἐστί): καρπδοςἔργου. In καρπός we have a parallel to κέρδος (Philippians 1:21), and τὸζῆνἐνσαρκί is thus also a gain, a living, ever ripening fruit, the nature of which the genit. of apposition more closely defines, like flumen Rheni, virtus liberalitatis (Bengel), and comp. Ephesians 1:14; Ephesians 6:14; Ephesians 6:16 f.; Colossians 2:21. See Winer’s Gram. p. 531. So that Paul ipsum opus pro fructu habet, alius ex opere fructum quζrit (Bengel). Ἔργου is the Apostolic activity. It is wrong to regard εἰ ?=an (Beza) [whether (Lightfoot)]; τοῦτοἔργου as the apodosis=this is fruit, etc. (Pelagius, Bengel, A. V.); καρπὸςἔργου=operζ pretium (Grotius); or to suppose an aposiopesis: non repvgno, non ζgre fero (Conr. Mueller, Rilliet). Hφlemann translates against the contest and the language: If to live is a fruit, in the flesh, death is a fruit indeed. [Instead of ἔργου as genit. of apposition, we prefer that of origin or source: If the living in the flesh (εἰ, not hypothetical, but syllogistic=since it is, etc.) this (which simply repeats and emphasizes τὸζῆν) is (brings forth, secures) fruit, i.e., the salvation of men, from work (his continued Apostolic activity; comp. Philippians 2:30; 1 Thessalonians 5:13; 2 Timothy 4:5), also then, etc. (as in the next clause). With this modification the explanation of Dr. Braune as above agrees essentially with that of De Wette, Meyer, Ellicott, Alford, and many other interpreters.—H.]—Then also what (i.e., which of the two) I should choose I know not (καὶτὸαἱρήσομαι, οὐγνωρίζω). To the supposition τὸζῆν—καρπός Paul now adds also or then (καί) the uncertainty of the choice to be made (οὐγνωρίζω). For this use of καί comp. 2 Corinthians 2:2. It is not a Hebraistic form of the apodosis. [Tischendorf has correctly only a comma after ἔργου. In this concomitant use of καί, as we may term it, its proper force is not wholly lost. It implies that if one theory be true, then another will be true also: if the life be thus useful, the choice must also (καί) be difficult. See Ellicott in loc.—H.] On τίαἰρήσομαι, see Winer’s Gram. p. 229. It is a future with the force of the conjunctive, the two being closely related; and τί is for πότερον, as in Matthew 21:31. See Winer’s Gram. p. 169. The middle denotes the choosing for himself, with γνωρίζω=non definio mihi (Bengel). [In the first edition of his Commentary, Meyer renders ‘I am uncertain,’ but in the second and third editions he renders ‘I do not make known,’ ‘give no decision.’ The latter is the prevalent sense in the N. T.—H.] Philippians 1:23. For I am in a strait betwixt the two (συνέχομαιδὲἐκτῶνδύο).—The negative statement in οὐγνωρίζω passes here to a positive statement in συνέχομαι, and the latter is made emphatic by its position and strengthened by δέ=rather. The verb means to be held together, to be pressed hard (2 Corinthians 5:14; Luke 8:45 (συνέχουσίσεκαὶἀποθλίβουσι), Philippians 12:50), and is followed by the instrumental dative (Matthew 4:24; Luke 4:38; Luke 8:37; Acts 18:5; Acts 28:8). Here the preposition with the genitive (ἔκτῶνδύο) marks the origin or source of his perplexity about the two conditions, i.e., ζῆν and ἀποθανεῖν already mentioned. The sense of the verb (see above) is manifest from Philippians 1:24. It cannot refer to outward affliction or anxiety.—Having the desire to depart (τὴνἐπιθυμίανἔχωνεἰςτὸἀναλῦσαι).—Paul is in a strait or perplexity, since for himself he prefers death to life. The article marks the desire as the one which Paul feels, not one already mentioned (Hφlemann), which is not the case. The prep, εἰς points out the direction; whereas the genit. τοῦ would represent death as the object of his desire. Paul is not wearied of life, but his thoughts pass beyond death as a transition, and fix upon that which is to follow. Death is conceived of under a similar figure, viz., that of a journey (Matthew 26:24, ὑπάγειν), that of a voyage (2 Timothy 4:6, solvere ancoram), and also without a figure, as decedere (Luke 12:36, Bengel).—And to be with Christ—καὶσὺνΧριστῷεἰναι,—Comp. 2 Corinthians 5:8 (ἐνδημῆσαιπρὸςκύριον); Hebrews 12:22-23; Acts 7:59. The departure (ἀναλῦσαι) brings him into this higher life of fellowship with Christ. There is no thought here of an intermediate state.—Which is far better—πολλῷγὰρμᾶλλονκρεῖσσον.—The accumulation of comparatives (2 Corinthians 7:13; Mark 7:36) indicates the strength of his desire. Winer’s Gram. p. 240. Philippians 1:24. Nevertheless to abide in the flesh is more needful for you—Τὸἐπιμένεινδέ stands opposed to ἀναλῦσαι. Ἐντῇσαρκί has the article here in the correct text (not ἐνσαρκι, as in Philippians 1:22); hence in his flesh as it now is. This remaining is more necessary (ἀναγκαιότερον) as distinguished from his departing (ἀναλῦσαι), which is better (κρεῖσσον), as far as relates to his own preference. But here a calm survey and consideration of the circumstances, a regard for the welfare of others, beloved ones, among whom are to be named especially those to whom he writes (διʼ ? ὑμᾶς), decide the question. His Apostolic calling and his service to the church, which are of far greater importance to him than his own heart’s desire, control his decision. It is incorrect to explain ἀναγκαιότερον=prζstat (Heinrichs), as “too necessary” (Van Hengel), or to consider the glory of Christ as the ground of his wish to live longer (Calvin). Philippians 1:25. And having this confidence I know (καὶτοῦτοπεποιθὼςοἶδα). Τοῦτο points back to ἀναγκαιότερον, and indicates the ground of his confidence, and the perf. part. marks this confidence as one which he has had, and still entertains. We are not to join τοῦτο with οἶδα (Erasmus, et al.) or to explain this last as probabiliter sperare (Beza, Van Henghel, Rilliet). Comp. Philem. Philippians 1:22. Though uncertain as to what he ought to choose for himself, yet he is quite sure that he will remain.—That I shall abide and continue with you all.—Ὅτιμενῶ is the opposite of ἀναλῦσαι. On μένειν comp. 1 Corinthians 15:6; John 21:22, 26. It is more fully explained by καὶσυμπαραμενῶπᾶσινὑμῖν. Παραμένειν is to remain here, while σύν adds the idea of association with others (πᾶσινὑμῖν). This fellowship helps him to give up the more desired ἀναλῦσαι, especially as his remaining has its consequence and fruit, as well as the being with Christ (σὺνΧριστῷ).—For your furtherance and joy of faith.—This is explanatory of διʼ ? ὑμᾶς (Philippians 1:24). Εἰς states the purpose of Paul’s remaining; it is twofold: their furtherance in the faith, and their joy in the faith, τὴνὑμῶνπροκοπὴνκαὶΧαρὰντῆςπίστεως. This is Paul’s life—to preach Christ and to strengthen the faith of others. On προκοπή see Philippians 1:12; 1 Timothy 4:15. Nothing is here said of a favorable termination of his imprisonment (Beza). It is also incorrect to assume a hendiadys: in incrementum gaudii vestri, quod ob agnitum evangelium accepistis (Heinrichs); or to understand it of Paul’s joy on account of the faith of the Philippians (Erasmus), or to connect τῆςπίστεως only with χαράν (Van Hengel); for in this case the pronoun would need to be repeated with πίστεως. Philippians 1:26. That your rejoicing may be more abundant.—Ἵνα states the final purpose of the subordinate one, expressed by εἰς; comp. Philippians 1:9-11. Τὸκαύχημαὑμῶν is significatio gaudii, affectus gaudii pleni (Bengel), glorying, as 1 Corinthians 5:6. It is the natural result of the increase and joy of their faith (τὴνὑμῶνπροκοπὴνκαὶχαρὰντῆςπίστεως), but it is not the object of them. Hence καύχημα is not materies gloriandi (Meyer), nor is it boasting against Judaizing teachers (Flatt), or Paul’s glorying (Chrysostom). But this glorying, as well as faith, is to increase (περισσεύῃ) in Christ Jesus (ἐνΧριστῶἸησοῦ) as its sphere.—In me (ἐνἐμοί) points to the Apostle’s person and activity as the outward sphere of this glorying which admits of increase in Christ. Neither ἐνΧριστῶ (Calvin), nor ἐνἐμοί (Flatt), belongs to καύημα. The idea expressed by iv ἐνἐμοί is rendered still more definite by the statement of the means.—Through my return to you (διὰτῆςἐμῆςπαρουσίαςπάλινπρὸςὑμᾶς)—by which the faith of the Philippians shall be confirmed and their joy be increased. On πάλιν, which has here the force of an adjective, see 2 Corinthians 11:23. Paul is thinking of his release from imprisonment; but no safe conclusion can be drawn from this as to the fulfilment of this expectation. AND ETHICAL1. The evil and sorrow of the world, as imprisonment, and death, become a trial, a cross, on which hang victory and a glorious issue, only then, when he who experiences them can say: “For me to live is Christ” (ἐμοὶτὸζῆνΧριστός). Not the sorrow which men experience makes a bearer of the cross, with its power of attraction, the sign in which we conquer; but the Christian’s disposition and behaviour in sorrow make the sorrow a cross. In this consists the true value of martyrdom, and not in the fact alone of suffering and dying. Like the cross of Christ, it must also be a necessity, imposed by the Father, from which we can withdraw only by a violation of conscience, and a refusal to deny self, and to seek our own and our neighbor’s edification. See Harless, Ethik, § 39. 2. The Christian shows himself, in calamity, to be one who is not overpowered, vexed, swept away by sorrow, or engulfed by it, like one who toilsomely wades through deep water, but he compels it to yield him strength and joy, like the stars of heaven in the night, after he has conquered it and made it his attendant. He is not the object of weak compassion and pity, but of admiration and love, like a conquering hero. He is like a praying one who speaks to God; and as one to whom God speaks, is an object almost of religious veneration. 3. The blessing of the cross is seen in three respects—a) The suffering soul becomes free, more joyful, riper, stronger (Philippians 1:19, εἰςσωτηρίαν, comp. 12, 18, 20, 21 sq.), since it becomes more closely united to the Lord, purified from what is earthly and mortal, more intimate with the Eternal Will, and more joyful in it. b) Men on every side, Christians (Philippians 1:14), as well as heathen, even Prζtorians (Philippians 1:13; Matthew 27:54; Mark 15:39; Luke 23:47), are improved and benefited; for the glory of the peaceful fruit of righteousness becomes better and better known, and the deep need of its possession is felt in the hearts of men. c) The gospel secures for itself a recognition of its true character by preaching, which brings to view the person and his history (Philippians 1:12; Philippians 1:20), for thus the adaptation of the gospel to the hearts and lives of men is seen and confessed. 4. Death, which, like imprisonment and the world’s enmity, is an evil, becomes in the Apostle’s view an insignificant event, which closes indeed the life upon earth, but changes not the essence, the life of the soul, only the place and form of its existence (Philippians 1:21, ἀποθανεῖν; Philippians 1:23, ἀναλῦσαι). To experience it is no merit, but to conquer it by faith and patience is a grace. Death leads the faithful from the misery of imprisonment to be more completely with Christ. In what way we pass through death into fellowship with Christ, is not said; and still less is there any indication here of an intermediate state. This agrees with the word of the Lord to the thief on the cross (Luke 23:43), and with the teaching of the parable of the rich man (Luke 16:23), and still more significantly with the efficacy of Christ’s death and resurrection in regard to the relations of life and death, in heaven and on earth (1 Corinthians 5:1; Ephesians 4:8; comp. 2 Corinthians 5:8; Acts 7:58). 5. [Unless Paul believed that the death which released him from the trials of this life was to introduce him at once to the presence of Christ and a state of blessedness, we see no adequate reason for the struggle between his desire to depart and be with Christ, and his anxiety to labor still for the advancement of the Redeemer’s kingdom on earth. If he believed that he was to remain for an indefinite time without consciousness in the grave, his zeal for men’s salvation and his contempt of personal dangers and trials in the pursuit of that object, would lead him to desire to live as long as possible, on account of the importance of his ministry to mankind. On the other hand, if we suppose him to have regarded his attainment of the joys and rewards of heaven as simultaneous with his departure from this world, we have then an adequate explanation of his perplexity (Philippians 1:21-24). For other passages which seem to involve the same doctrine, see Luke 23:43; 2 Corinthians 5:6-7; and Revelation 6:9.—H.] 6. The substance of Christian preaching is the person of Christ (Philippians 1:15; Philippians 1:17-18), as the exaltation of His person is the end of Christian life (Philippians 1:20). This should be the preacher’s testimony, his proclamation. 7. The difference in the teaching here consists not so much in the difference of the doctrine of Christ, as in the difference of disposition of the teachers towards Paul (Philippians 1:15-18). The agreement in their teaching, which could scarcely fail to admit of certain variations, is of more account to him than their hostility to him. So much the more magnanimous is his joy in the doctrine which they hold in common. 8. That church fellowship (τὸκαύχημαὑμῶνπερισσεύῃἐνΧριστῷΙησοῦ) should promote Christian fellowship is exemplified in the intercourse of Paul and the Philippians (ἐνεμοὶδιὰτῆςἐμῆςπαρουσίαςπάλινπρὸςὑμᾶς, Philippians 1:26). It is important to observe and maintain this connection. 9. The minister of Christ is helped and served in two ways—(a) by the assistance of the Holy Spirit, which is the Spirit of Christ; and (b) by the supplications of the church: thus from above and from below. He needs the supplications of the church of Christ not less than the church needs his testimony. The protection of praying hands is no insignificant one. 10. Observe the moral greatness of the Apostle! In the constraint of a prison, in the face of death, amid the enmities of some of his associates, he exults for joy in his fellowship with Christ, and allows it to suffer no abatement on account of an error. He hopes to be able to return again to the Philippians, free from his bonds (Philippians 1:26), as shortly before he had expressed a similar hope to Philemon (Philem. Philippians 1:22). This hope indeed he afterwards gave up (2 Timothy 4:6), and four years before this had declared that he should not see again the Ephesians (Acts 20:22-25). In this uncertainty his official gift remains intact, which, as a prophetical endowment, has to do with God’s word, not with times and seasons (Acts 1:7). He does not, however, declare definitely (Philippians 1:27) that he will come, but leaves it to God’s disposal. AND For ministers, three teachings: 1) See that thou overcomest sorrow, and that thou art not overcome by it; 2) that Christ is praised thereby: 3) that the church by this very thing is advanced and built up in the faith.—Rejoice without envy in the preaching of thy worthy official brother. The word of God and the preaching of Christ should be to thee of too much value and importance to allow an unfriendly disposition to mortify or vex thee.—For the church, three teachings: 1) Take not offence at the greatness of the evil in the world, especially of the violent enmity which befalls thy pastor, but follow his deportment in the case; 2) persist in hearty supplication for him; 3) aid him full of confidence with thy testimony.—Only one thing must be regarded: that Christ alone, the Saviour of the world, be preached. Thou art not to judge the disposition of the preacher, but only the correctness of his preaching.—In general: Persecution or, at the utmost, death, is the greatest evil which the world can inflict upon the Christian, but this effects for him what launching does for a ship:—it brings him into his proper element. As the ship is thus sent forth upon the ocean for which it is designed, so is the Christian by this means brought to heaven, which is his home. To die, is but to come to our inheritance, if Christ is our life. From Him comes the unselfish love of life for others sake, which is at once a joy in life and a joy in death, so that from our joy in death there comes no death to our joy. It is unchristian for one to wish for death because he is weary of life, or cowardly to fear death; and worse still are they who desire death while they fear it. Evil does not make us holy, death does not make us happy. Man does not become happy by dying, but the Christian dies, being happy. Ignatius:—Let me become the prey of wild beasts, that God may become my possession. I am God’s wheat; the teeth of the wild beasts will grind me so that I may become the purified bread of God. I shall become a true disciple of Jesus Christ when the world no longer sees my body. The iron and the cross, the breaking of the legs, the raging of the wild beasts, the mangling of the limbs, and the bruising of the body—all these diabolical torments may be exercised upon me if I but win Jesus Christ. Starke:—If God will make His children known, even His greatest enemies must lend their aid. Let God rule, and follow His leading.—Short but beautiful confession: Christ is our life in creation, in redemption, in regeneration, in the resurrection. Rieger:—For those in communion with God, in enjoyment of the life of Christ, dying is not the end; the soul’s life from that point is before it, not behind (see Philippians 1:21). Schleiermacher:—The distressed and suffering man, be the cause of his suffering and distress what it may, attracts the earnest and anxious attention of men to himself more than all the royalty in the world. The way in which he bears his cross, the way in which he accepts his need and distress in his heavenly calling, excite the sympathy of men. If now we are all cross-bearers of our Lord, and if no one here below escapes from sorrows, then there is opened to us here at once a way in which we all, each according to his ability, may contribute to the advancement of the gospel, by bearing the troubles and adversities which the Lord sends, with patience and resignation to His will, with hope and trust in His imperishable work, with confidence and joyfulness of heart in His all-sufficient wisdom, in order that men may be thereby impelled to acknowledge and praise our heavenly Father.—Boldness on the one hand and faint-heartedness on the other, have, as it were, a diffusive and contagious power among men.—The troubles of this life will result in our highest good if we love God.—Above all things this is meet: 1) that we recognize the rough ways in which the Lord leads us as His ways, and acquiesce with our whole heart in His guidance; 2) that at the same time we look more to the internal than to the external; 3) the apostle adds, that it will turn to his salvation through the prayer of the church and through the supply of the spirit of Jesus Christ, which comes to him from the church.—This is the true happiness of the Christian, to which we should all aspire, that the longing for the greater glory which is reserved for us, shall never become so strong as to check or weaken our usefulness in the calling to which God has appointed us here on the earth.—If now we see the vineyard of the Lord so divided that to each one a task therein has been assigned, what else can we say in view of its present condition but that the vineyard is far from being wholly cultivated?—We must say then that all Christians, in whom the fear of death has been destroyed by a living and blessed fellowship with the Redeemer who has taken away the power of death, are able to withstand more firmly the assaults of earthly evil, and that their love for the perishable things of the world and enjoyment in them constantly diminish. The more this actually takes place, the more does there arise in them, even here upon earth, a higher love, a love for the Redeemer and His heavenly kingdom, in the strength of which they can regard themselves as servants of the Lord, as laborers in His vineyard, whose constantly renewed wish is, to bring forth fruit for Him unto whom all fruit belongs, as a reward for His sorrows and as a glorification of His victory. Heubner:—Man often comes for the first time to know his strength when he is in misfortune.—When a friend of the truth is bound, ten others arise in his place.—The very best deeds may be done from impure motives; even Christ may be preached from ambition.—Spiritual envy and pride creep in even among preachers of the gospel, and incite them to a false and envious emulation.—When the friends of the truth are imprisoned, we ought to undertake their task, and to make good their places, that the good work may suffer no hindrance. The kindest service which can be rendered to noble martyrs in bonds, is to interest one’s self in their cause, not in their person. The work is of more importance than the instrument.—The Christian commits himself wholly to God, and ought with reference to life and death to be absolutely resigned to His will. If he hopes in any respect to be useful to others, then he remains here even gladly.—Whitefield once asked Tennant, a preacher who was his friend, whether the thought that he might soon be called home, gave him joy. Tennant replied: “I have no desire about it; my death does not concern me, my duty is to live as long as I can, as well as I can, and to serve my Master as faithfully as I can, until He calls me away. If I had sent my servant to plough, and should afterwards find him asleep, and he should say to me: ‘Alas, the sun is so hot, let me go to the house!’ might I not say to him, ‘thou sluggard!’ ?” Passavant:—In steadfastness of faith the man of God holds fast joy in the faith. How little inclined we are by nature to leave this world for another better world in order to be with God, every candid mind willingly confesses to itself, and this fact holds up before us the clear mirror of our natural life, and shows us how far estranged we are from God, from His love, and the blessed life which is in Him. Nitzsch:—How gloriously do desire for death and love of life unite in the Christian’s mind! 1) The Christian shows by his faith that in death he loses nothing of that in and for which he here lives, but gains it. 2) Though it is better for him to be with Christ, yet it seems more necessary to remain in the flesh and bring forth fruit. 3) Whatever contradiction remains in his desires, he leaves God to settle, and will not choose or decide for himself. [Rev. J. Trapp:—Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzah, yet a bad aim makes a good action bad, as in these preachers (see Philippians 1:15).—St. Paul stood, as it were, on tiptoes (ἀποκαραδοκία), to see which way he might best glorify God, by life or death (ver, 20).—Far, far the better (πολλῷμᾶλλονκρεὶσσον, Philippians 1:23), a transcendent expression, like Paul’s καθ’ ὑπερβολὴνεἰςὑπερβολήν, 2 Corinthians 4:17.—H.] [Robert Hall:—Paul was so intent upon the advancement of truth, that he overlooked the malignity of the intention in the success of the cause. It is thus, my brethren, that religion lifts us above self-love and party-strife, and leads us to rejoice in every opening prospect of prosperity, and of good to others, in all public events and in every denomination (see Philippians 1:15).—We see that with all his attainments the apostle was not lifted above them when he says, “by your prayers” (Philippians 1:19). How much have we need to say, “Brethren, pray for us.” The prayer of the obscurest Christian may procure and infuse among us the Spirit of God beyond what we could wish ourselves; for with Him all distinctions are lost but piety and necessity.—“To be with Christ,” was the apostle’s view of the heavenly world (Philippians 1:23). Ho knew that Jesus Christ had promised that where He was there also His servants should be (John 17:24). He values the friendship of Christ above all the world,—to be found in His image and to be with Him, he can conceive of nothing higher.—If your attachment to this world be great, it must be cured by giving yourselves up more entirely to your Lord and Master.—H.] Footnotes: Philippians 1:13.—[Our English version assumes that ἐνὅλῳπραιτωρίῳ refers to the palace of the emperor at Rome. But there is no adequate proof that this Greek term ever designated the imperial palace in that city. The majority of the best interpreters discard that view. See notes below.—H.] Philippians 1:16-17 are so arranged in ΰ A B, et al. A few copies have them inverted, as in Luther’s version, evidently to conform with Philippians 1:15. [The A. V. transposes the verses in accordance with the received Greek text. The object of the transposition was to introduce the subjects of the verbs in Philippians 1:16-17 in the order in which they occur in Philippians 1:15; whereas in the text the subject last mentioned is taken up first.—H.] Philippians 1:17.—[“Other” occurs here in the A. V. (as in Joshua 8:22; 2 Chronicles 32:22; Job 24:24) in the plural by an old usage for “others.” The form has been silently changed in some later editions.—H.] Ibid.—Ἐγείρειν is found in ΰ A B, et al; ἐπιφέρειν is a gloss, with very slight support. Philippians 1:18.—Πλήν, D E K L, πλὴνὅτιΰ, ὅτι B. These last have arisen from the first. [Lightfoot regards πλὴνὅτι as more probably correct. Some texts have πλήν alone, others ὅτι alone; both which readings appear like attempts to smooth the construction.—R] Philippians 1:23.—Δέ is found in ΰ and the majority of MSS.; γάρ has but slight support. [It is found in some of the best MSS., and “yet a reading, which comes to the relief of a disjointed syntax, must be regarded with suspicion” (Lightfoot). Meyer regards δέ as the true reading.—H.] [In regard to the passage referred to, it should be said that the words “the centurion delivered the prisoners to the captain of the guard: hut—” in the A. V. (Acts 28:16) are probably the translation of a later addition to the Greek text. See Mr. Abbot’s note in Smith’s Bible Dictionary, Vol. I., p. 384 (Amer. ed.). At the same time the words state correctly what was unquestionably true in regard to the Roman usage of committing prisoners like Paul to the care of the Prζtorian prefect or commander of the Prζtorian camp. (See Pliny’s Epist. X. 65). The reference therefore to Acts 27:26 is still pertinent, though not so decisive as if the words were genuine. The false rendering of ἐνὅλῳτῷπραιτωρίῳ by “in all the palace” (A. V.) destroys the interesting connection between the Epistle here and that passage. See above on the text.—H.] [Neander’s views respecting the character and object of those at Rome to whom Paul refers as seeking by their preaching to add affliction to his bonds, deserve to be considered here.—“Are we to suppose that these men, without personal love to the gospel, without personal conviction of its truth, preached Christ for no other reason than to add to the hardship of Paul’s situation, and to bring him into greater danger by the wider extension of the gospel at Rome—thus rendering him, as the origin of it all, more obnoxious to the Roman civil power? It appears at once how unnatural and intrinsically improbable is such a supposition. If they would thus bring Paul into greater peril, they would by so doing plunge themselves into equal danger. Can it he imagined that one would play so hazardous a game, simply from hatred to another? He who at that time did not himself believe in the gospel, must be enlisted against it; and would certainly not have given himself up to the business of preaching it merely as the means to another end. We must seek, then, another explanation of this difficulty. When it is said of an individual that he preaches the gospel only in appearance, this need not be understood as necessarily meaning that he has no concern whatever in regard to the subject of his preaching; that he has no personal interest in it, no conviction of its truth, that he makes use of it only as a means to another end. It may mean that he preaches it, not in its purity and completeness, but as an adulterated, mutilated gospel. And when, moreover, he says of such that they were actuated by party zeal and hatred against him, desiring to add new affliction to his sufferings, it is not necessary to understand by this that their witness for the gospel was mere pretence, a form of hypocrisy to which the circumstances of the time afforded no occasion and no ground; but that their ruling motive in preaching was not from love of the Lord; that it was their aim, consciously or unconsciously to themselves, by their manner of preaching, to give offence to Paul, and to raise up for themselves a party against him. … We know that Paul had to contend with opposers, to whom all that has been here said is applicable. There were those who did acknowledge and preach Jesus as the Messiah, but a Messiah in the Jewish sense; who acknowledged Him, not as that which He has revealed Himself to be, the only ground of salvation for man; who, in connection with the one article of faith, that Jesus was the Messiah promised in the Old Testament, still adhered to the Jewish legal position; who understood nothing of the new creation of which Christ was the author, and to whom faith in Jesus as the Messiah was only a new patch upon the old garment of Judaism. These were the opposers, with whom we so often find Paul contending in his Epistles. Of such he might justly say, that they preached the gospel not purely and sincerely, but only in appearance; for indeed they were far more concerned for Judaism than for Christianity, and their converts became Jews rather than Christians. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/lange/ SECTION III The Lord’s Example and Pattern for the Observance of the Church Philippians 1:27 to Philippians 2:18(1) A true Christian deportment the condition of the Apostle’s joy in the Church (Philippians 1:27-30) Characteristics of a Christian walk (Philippians 1:27-28 a); and the incentives to such a walk (Philippians 1:28 b, 30) 27Only let your conversation [deportment] be as it becometh the gospel of Christ: that whether I come and see you or (else) be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28and in nothing terrified by your adversaries, which Isaiah 25 to them an evident token of perdition, but to you of salvation, and that of God. 29For unto you it is [was] given in the behalf of Christ, not only to believe on him, but also to suffer for his sake [in his behalf]; 30having the same conflict which ye saw in me and now hear to be in me. AND Php_1:27. Only let your deportment be as it becometh the gospel of Christ. Μόνον in this emphatic position marks the true Christian walk as the sole, indispensable condition of Paul’s joy, when he should come to them, as the connection with Philippians 1:24-26 shows. (Galatians 2:10; Galatians 5:13). Bengel: hoc unum curate, nil aliud. But this one requisition contains within itself manifold other requisitions. The verb here (πολιτεύεσθε) is taken from political life. The church at Philippi forms a part of the kingdom of God, of which they should prove themselves citizens. Paul uses the word elsewhere only in Acts 23:1 (πεπολίτευμαι), in his speech before the Jewish Council, where in the presence of the civil rulers he feels himself to be but a member of the common body politic. Περιπατεῖν refers more to individual life; this verb to church-life, corresponding to πάντες (Philippians 1:4; Philippians 1:7-8). The fundamental law of this kingdom is denoted by τοῦεὐαγγελίουτοῦΧριστοῦ, and the corresponding deportment by ἀξίως. (Colossians 1:10 : ἀξίωςτοῦκυρίου; Ephesians 4:1 : ἀξίωςπεριπατῆσαιτῆςκλήσεως).—That (ἵνα) states the aim or object of his exhortation, agreeably to the context (Philippians 1:26).—Whether I come and see you or be absent (εἵτεἐλθὼνκαὶἰδὼνὑμᾶς, εἴτεἀπών). He thus leaves it uncertain how it may be, but in accordance with his hopeful desire, puts the supposition of his coming first. In both cases he presupposes his release, which might indeed lead him not to Philippi, but elsewhere.—I may hear (ἀκούσω), includes both cases, i.e., either from their own mouth, or from others (Meyer). Bengel: audiam et cognoscam. The object is: your affairs (τὰπερὶὑμῶν), and this as more fully explained: that ye stand fast in one spirit (ὅτιστήκετεἐνἐνὶπνεύματι), which is the subject of Paul’s great anxiety. Comp. οἶδάσετίςεἶ, Luke 4:34; Luke 19:3; Mark 1:24. See Winer’s Gramm. p. 626. Hφlemann incorrectly joins ἵνα with στήκετε, as if it were ἀκούσας, and ὅτι simply repeated ἵνα. The construction would be confused, harsh (hiulca, Calvin terms it), and the participles would be nominative absolute. The verb (Philippians 4:1; 1 Corinthians 16:13; Galatians 5:1; 1 Thessalonians 3:8; 2 Thessalonians 2:15) means to keep one’s ground in battle. What is meant evidently is that the Philippians should cherish a spirit of unity among themselves, as in 1 Corinthians 4:21; 1 Corinthians 12:13; 1 Peter 3:4. It is presupposed that this harmony, which is to be an object of such earnest endeavor, is a gift of the Holy Spirit (Ephesians 4:3-4), but the Holy Spirit is not directly intended (Van Hengel).—With one mind striving together for the faith of the gospel (μιᾶψυχῇσυναθλοῦντεςτῇπίστειτοῦεὐαγγελίου. This explains more fully στήκετεἐνἑνὶπνεύματι. Here we evidently have to do with a struggle in which the main object is unity, and hence μιᾷψυχῇ stands with emphasis at the beginning. The πνεῦμα which is in the ψυχή, is that part of our nature which is the sphere ἐν) of the unity. The dative ψυχῄ is the instrumental dative. The substantive ψυχή denotes that part of our being which is connected above with πνεῦμα and below with σάρξ, and constitutes the centre of man’s peculiar personality,—individuality. Hence, μιᾷψυχῇ presents their outward manifestation.—Comp. Philippians 2:2; Acts 4:32, (Delitzsch, Psychologie, p. 199. ff.). Repellent peculiarities may exist even where there is an agreement in principle. Bengel: est interdum inter sanctos naturalis aliqua antipathia. The dative τῇπίστει, for the faith, presents the object of the struggle, which the genitive τοῦεὐαγγελίου renders more precise, and so guards it from any arbitrary misconception of friends or foes. The preposition in συναθλοῦντες refers to this co-operation of the Philippians with Paul (Colossians 2:1; 1 Timothy 6:12; 2 Timothy 4:7). Comp. Philippians 1:7; Philippians 1:30; Philippians 4:3, where μοί indicates what is here sufficiently plain from the connection. It is incorrect to limit σύν only to the unity of the Philippians among themselves (Wiesinger), which μιᾷψυχῇ after ἐνἑνὶπνειύματι has already pointed out, or to exclude this reference (Meyer), or to make σύν govern πίστει (Grotius). Τῇπίστει is not an instrumental dative (Calvin, et al.), nor should μιᾷψυχῇ be connected with στήκετε (Chrysostom, Luther). Philippians 1:28. And in nothing terrified (μὴπτυρόμενοιἐνμηδενί). Καί adds another concomitant of στήκετε. The verb (properly used of horses in the race) means to turn about, to start, spring aside. Comp. Philippians 1:20; 2 Corinthians 6:3.—By your adversaries (ὑπὸτῶνἀντικειμένων) gives the cause of this agitation or panic. We are to understand this of their personal enemies (comp. Philippians 1:30), unchristian opposers of the gospel, especially among the Jews, but also among the heathen (Philippians 1:30, etc.; Acts 16:11 sq.; Acts 17:5 sq).—The Apostle proceeds to enforce his exhortation by appropriate motives, Acts 28:6-30.—Which to them is an evident token of perdition (ἥτιςἐστὶναὐτοῖςἔνδειξιςἀπωλείας). The argumentative ἥτις = since it is (Ephesians 3:13), in sense points back to the thought that the church does not allow itself to be terrified, but grammatically connects itself by a familiar attraction with ἔνδειξις (1 Timothy 3:15). See Winer’s Gramm., p. 627. The emphatic position of ἐστίν shows that even if they (οἱἀντικείμενοι) do not perceive it, or in their excitement do not acknowledge it, yet the fact that the church is unterrified is an evidence (comp. Romans 3:25; 2 Corinthians 8:24) of their destruction, of their exclusion from the blessed kingdom of God (1 Corinthians 1:18). Comp. 2 Thessalonians 1:5-10.—But to you of salvation (ύμῖνδὲσωτηρίας). Comp. Romans 8:17; 2 Timothy 2:12. For the reading see on the text. That which should awaken the fears of others with regard to their final destiny, even if it does not, is to believers a pledge of salvation.—And that of God. Καὶτοῦτο refers equally to both clauses; for the disquietude of the adversaries before the bar of conscience, and the calmness of believers, alike come from God (ἀπὸθεοῦ). Punishment and consolation are both from Him! To limit τοῦτο in the second member (Calvin, et al.), to understand it of humility (Hφlemann), or to connect it with what follows (Rilliet), is incorrect. Philippians 1:29. For unto you it was given (ὅτιὑμῖνἐχαρίσθη) confirms the statement in Philippians 1:28, the last words of which (ἀπὸθεοῦ) led the Apostle to adopt the passive form here. It is just you who are struggling and suffering together, to whom this grace [or undeserved favor] has been granted by God. Hence ὑμὶν has the emphatic position. Bengel emphasizes the verb (gratiζ munus signum salutis), but without reason, while Meyer limits the confirmation to τοῦτοἀπὸθεοῦ.—In the behalf of Christ, not only to believe on him, but also to suffer in his behalf (τὸὑπὲρΧριστοῦ, οὐμόνοντὸεἰςαὐτὸνπιστεύειν, ἀλλὰκαὶτὸὑπὲραὐτοῦπάσχειν). This clause forms the subject of ἐχαρίσθη. At first τὸὑπὲρΧριστοῦπάσχειν was the thought in Paul’s mind (which expresses positively what is stated negatively in μὴπτυρόμενοι); but the condition under which the suffering leads to salvation (σωτηρία) occurs to the writer’s mind, and he interpolates the clause οὐμόνον …. πιστεύειν in the middle of the sentence, but afterwards resumes his first thought in τὸὑπὲραὐτοῦ. The faith which works such steadfast endurance of suffering clearly proves that both are from God. To ΤὸὑπὲρΧριστοῦ is not = what concerns Christ (Beza, et al.). Philippians 1:30. Having the same conflict (τὸναὐτὸνἀγῶναἔχοντες) presents the characteristic of this suffering, the participle agreeing with the subject understood with πάσχειν, as in Ephesians 4:2; Ephesians 3:17-18; and Colossians 3:10. See Winer’s Gramm., p. 572. It should not be connected with στήκετε (Bengel), or be referred back to ὑμῖν for its subject (Meyer).—Τὸναὐτόν is explained by what follows: Which ye saw in me and now hear to be in me (οἷονεἴδετεἐνἐμοὶκαὶνῦνἀκούετεἐνἐμοί). He refers in the first verb to his sojourn at Philippi (Acts 16:12-16 sq.), and in νῦνάκούετε to the information contained in the present letter (which would be read before them) and to that furnished by the report of Epaphroditus (Philippians 2:28). Ἐνἐμοι, in me, in both instances refers to a conflict which Paul suffers, to persecutions directed against himself. The Philippians also endured the same; and it is the kind of conflict which is the same in each case. The likeness does not consist merely in the similar ground of the conflict, that is in the faith for which they suffer (Meyer). The second ἐνἐμοί is not =de me (Vulg., Erasmus, et al.), nor is allusion made here to false teachers (Heinrichs). AND ETHICAL1. A right deportment of the Christian is the one thing which the Apostle demands of each member of the church. It is only this one thing, because this embraces all that belongs to the special circumstances, positions, and relations of life; just this alone, because it is the deportment of a citizen of the kingdom of God, including the relations of each one with every other, and finds its rule in the fundamental law of the people of God, the Gospel of Christ, to which it must correspond (Philippians 1:27). 2. Four points here deserve especial attention, (a) The calling of the Christian is that of a warrior who retreats not; (b) It requires him to hold together and to agree together with the church; (c) It requires him to keep ever in view the object of the contest, his faith; and (d) It secures to him, in all outward afflictions, true soul-peace. In the first respect, it is not something to be won, but is a prize which having been won, the Christian is to defend; not salvation to be gained, but a possession to be kept. In the second respect, it is unity with the Apostle and with each member of the church, in the direction and impulse of the Spirit, in opposition to unchristian opponents. But the individual peculiarities of temperament, education, etc., are not to be made an occasion for separation. In the third respect, it is the holding fast of the faith which is according to the gospel; and in the fourth respect, it is the keeping watch over the soul in order that by looking to the example of the Apostle and of the Lord Himself, we may be kept from fear and despair by reason of the adversaries. 3. The intrepidity of the Christian amid the enmities of unchristian opponents, is as certainly an evidence to him of fellowship with God, as it is for them a proof that they should and may learn therein their exposure to final destruction (Philippians 1:28). 4. He who believes in Christ must regard it as a grace of God that he is permitted to suffer for Him (Philippians 1:29). AND Compare the Doctrinal and Ethical remarks. Starke:—Brief epitome of the whole of Christianity: faith, love, patience. Rieger:—Although we must suffer and struggle together for the gospel, yet we often become thereby more completely linked, together. Since the disposition to yield to fear is planted so deeply in our nature, it becomes a part of the renewal of our souls into the image of God, to obtain again a steadfast courage to adhere to the right. Schleiermacher:—Fearlessness with respect to all adversaries of the kingdom of God and all their efforts against it, must be peculiar to the Christian; for it has no other basis or other measure in him than his faith in the Redeemer and his love for Him and for His holy cause. Heubner:—To believe in Christ is to make common cause with Him, hence also to suffer with Him. Passavant:—Whenever Christians fall out with one another, it happens for the most part because they are unwilling to surrender their own self-will to the control of the one Spirit of the Lord, or to merge their individuality in His sovereignty. [Robert Hall:—“Nothing terrified by your adversaries” (Philippians 1:28). Having Jesus Christ present with the Father, as an advocate, what was there to terrify them? They knew that He was at the head of all—principalities and powers, thrones and dominions, being made subject to Him. That Christian, my brethren, who views Jesus Christ as the Lord of men, of angels, and of glory, how firm and undaunted may he look around him, and consider kings and princes but as common dust; for they must submit themselves to His authority or perish. See Psalms 2:10-12.—H.] Footnotes: Philippians 1:28.—[The received text has μέν before ἐστιν, interpolated to respond to δέ in the next clause; and probably for a similar reason ὑμῶν was changed to ἡμῖν (Meyer, Alford, Lightfoot). Ellicott would retain ἡμῖν.—H.] Philippians 1:30.—[The T. R. has ἴδετε after a few copies, but the correct word is undoubtedly εἴδετε. The itacism, or similar pronunciation, of the first syllable (an error of the ear in dictation) led to the interchange.—H.] (2) Christ’s Example on the Way through Humiliation to Exaltation (Philippians 2:1-11) After earnestly and eloquently entreating them to stand together in harmony (Philippians 2:1-4), he holds up to view the person of the Redeemer (Philippians 2:5-6), His state of Humiliation (Philippians 2:7-8), and His state of exaltation (Philippians 2:9-11) 1If there be therefore any consolation [exhortation] in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies [compassion], 2fulfil ye [make full] my joy, that ye be like-minded [mind the same thing], having the same love, being of one accord, of one mind [with one soul minding the one thing]. 3Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other [others] better than [superior to] themselves. 4Look not every man on his own things, but every man also on the things of others. 5Let this mind be in you which was also in Christ Jesus; 6who, being in the form of God, thought it not robbery to be equal with God: 7but made himself of no reputation [emptied or divested himself], and took upon him the form of a servant, and was made in the likeness of men. 8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9Wherefore God also hath highly exalted him, and given him a [the] name which Isaiah 10 above every name; that at [in] the name of Jesus every knee should bow, of things [beings] in heaven, and things [beings] in earth, and things [beings] under the earth, 11and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. AND Php_2:1. If there be therefore any exhortation in Christ (εἴτιςοὖνπαράκλησιςἐνΧριστῷ). Οὖν goes back to the preceding thought (Philippians 1:27-30). He now exhorts them to be united in the present conflict, in which they as well as himself are engaged, that the joy which he has felt on account of their harmony may receive no check. Εἰ presents what is actual as hypothetical for the sake of the conclusion, as in Ephesians 3:2; Ephesians 3:4; Ephesians 3:21; Colossians 1:23; Colossians 2:20; Colossians 3:1. We are to supply ἐστί, but not also ἐνὑμῖν (Meyer). It is to be taken for granted that such exhortation (παράκλησις), which by ἐνΧριστῷ (Philippians 1:26) is defined as based upon Christ, as having its sphere or element in Him, is found richly in the Apostle; but he adopts this mode of expression in his humility. Comp. Romans 15:30. [The A. V. renders παράκλησις consolation, but that sense destroys the difference between this clause and the next. The meaning here is: If those who are in Christ may address to each other exhortations and entreaties with a right to expect that they will not be unavailing, then fulfil, etc. We may carry forward the idea of ἐνΧριστῷ to the other clause.—H.]—If any comfort of love (εἴτιπαραμύθιονἀγάπης). According to 1 Thessalonians 2:11 : ὡςπατὴρτέκναἑαυτοῦπαρακαλοῦντεςὑμᾶςκαὶπαραμυθούμενοι; and 1 Corinthians 15:3 :παράκλησινκαὶπαραμυθίαν, this ἅπαξλεγόμενον must denote consolation of love, friendly address, or encouragement which springs from love, as described by the genitive. We are to refer the above without doubt to the Apostle. [The Apostle would say: If it be a characteristic of true love that it is ever ready to comfort or encourage those for whom it is cherished, then comply with my request and thus manifest your love to me.—H.]—If any fellowship of spirit [or the Spirit] (εἴτιςκοινωνίαπνεύματος). The article being omitted, we cannot compare this expression with 2 Corinthians 13:13 : κοινωνίατοῦἁγίουπνεύματος, and explain it as fellowship with the Holy Spirit (Bengel, Meyer); but the κοινωνία, which was described in Philippians 1:5 with reference to its object or outward action, is described here in its inward sphere: fellowship of spirit among themselves, and with the Apostle, by virtue of which exhortation and entreaty readily find response and acceptance as addressed to each other. That this fellowship of spirit is a gift of the Holy Spirit, is only pre-supposed, not stated. [The absence of the article does not decide against the other view; for πνεῦμα as being of the nature of a proper name may have the article or omit it. See Winer’s Gramm., p. 122. Most interpreters understand the Holy Spirit to be meant.—H.]—If any bowels and compassion (εἴτινασπλάγχνακαίοἰκτιρμοί). The first substantive (Philippians 1:8) denotes the seat, the source, of the second; the second being in the plural represents the individual proofs, the acts as repeated, manifold. See Winer’s Gramm., p. 176; Colossians 3:12; σπλάγχναοἰκτιρμοῦ, lect. var. (οἰκτιρμῶν). Thus the fellowship or participation (κοινωνία) in the third clause appears in its action and effects. [The two nouns give intensity to the idea. The Apostle intimates in terms of the greatest delicacy that any reluctance to grant him the favor for which he so earnestly pleads, would have all the effect upon his feelings of unkindness and cruelty.—H.] The first two clauses we are to refer to Paul, the other two to the Philippians; the implied affirmation of the several conditions (εἴτις. … οἰκτιρμοι), as respects both Paul and those addressed, enforces the exhortation (πληρώσατε) which they severally introduce. It is incorrect to regard the first and third as objective, and the second and fourth as subjective motives (Meyer), or to refer all four to the Philippians only (Meyer, Schenkel). That we are to supply χαρά, from Philippians 2:2, in each of the conditional clauses (‘si quod (gaudium) consolatio amoris,’ etc.), according to Bengel, is inadmissible. Philippians 2:2. Make full my joy (πληρώσατέμουτὴνχαράν). The Apostle has joy already, and it only remains that this should be full and complete (comp. Philippians 1:9; 1 John 1:4; 2 John 1:12). The Philippians are to make it so by allowing his appeal to prevail with them (first two clauses), and by maintaining and exhibiting the virtues to which he exhorts them (last two).—He sums up the whole as it were in one word: That ye mind the same thing. Ἵνα represents the harmony of the Philippians (τὸαὐτὸφρονῆτε), as sought by them in order [as one of its attendant aims] to fill up the measure of Paul’s joy. According to Philippians 3:15; Philippians 4:2; Romans 12:16; Romans 15:5, minding and striving after the same object are meant.—This is more closely defined, first on its ethical side: Having the same love (τὴναὐτὴνἀγάπηνἔχοντες). As possessors and dispensers of that love which in its object, purity and strength, is essentially the same, they should be of one mind.—Secondly, the trait or conduct appearing on its intellectual side is: Being of one accord (A. V.), or like-minded, pondering the one thing (σύμψυχοιτὸἓνφρονοῦντες). With reference to the object had in view, the τὸαὐτό represents it as a single thing, and the question they consider is, what one thing is necessary; and further, the personal unity which corresponds to this unity of aim, becomes prominent, as in Philippians 1:27 : μιᾷψυχῇ,. Tittmann (Syn. I. p. 67) correctly observes: ἰσόψυχος est qui eodem modo est animatus (like-minded); σύμψυχος autem, qui idem sentit, unanimis (harmonious); σύμψυχοι esse possunt, qui non sunt ἰσόψυχοι; sunt igitur σύμψυχοιοἱαὐτὸφρονοῦντες. Sed τὸἓνφρονεῖν est unum velle, in uno expetendo consentire. In this earnest exhortation the accumulation of terms and phrases cannot surprise us. It is incorrect to regard σύμψυχοι as independent, the subject of a separate predication (Oecumenius, et al.). To these two positive qualifications correspond the negative ones in Philippians 2:3. Philippians 2:3. Let nothing be done through strife or vain glory.—Μηδὲνκατ’ ἐριθείαν for bids whatever is without or against τὴναὐτὴνἀγάπην, while μηδὲκατὰκενοδοξίαν forbids whatever violates τὸἓνφμονεῖν, μιᾷψυχῇ. On the first substantive see in Philippians 1:17; on the second, Suidas: ματαίατιςπερὶἑαυτοῦοἴησις (Galatians 5:26, κενόδοξοι); κατά denotes rule, motive (Winer’s Gram., p. 401). Without question it is more simple to continue φρονοῦντες from the preceding verse (Winer, Gram., p. 587) than to supply ποιοῦντες (Erasmus, Luther, et al.), or even to construe it with the following ἡγούμενοι (Hφlemann).—The positive (Philippians 2:2 b) is opposed here to the negative (Philippians 2:3 a).—But in lowliness of mind (or in humility) let each esteem others superior to themselves.—Ἀλλά marks strongly the opposition. The instrumental dative (τῇταπεινοφροσύνῃ) corresponds to κατά with the accusative. See Winer’s Gram. p. 402, note 2. On the substantive see Ephesians 4:4; Colossians 2:18; Colossians 2:23; Colossians 3:12. Ἀλλήλουςἡγούμενοιὑπερέχονταςἑαυτῶν teaches that humility fixes its eye on another’s excellences, and judges him from this point of view. Bengel: Jure et dotibus fieri id potest, non extreme tantum, sed per veram ταπεινοφροσύνην, cum quis per abnegationem oculos avertit a suis prζrogativis et alterius dotes, quibus prior est, studiose contemplatur. Philippians 2:4. Look not every one on his own things, but every one also on the things of others (μὴτὰἑαυτῶνἕκαστοισκοποῦντες, ἀλλὰκαὶτὰἑτέρωνέκαστοι).—The sentence presents a general principle. The unusual plural ἕκαστοι, which is emphatic in each number, but especially in the second, where it stands at the end, indicates that this should be true of every member of the church. Τὰἑαυτῶν, τὰἑτέρων, signify in general res, causa, as in Philippians 2:21; 1 Corinthians 13:5 (τὰἑαυτῶν); 1 Corinthians 10:24 (τὸἑαυτοῦ, τὸτοῦἑτέρου), 33 (τὸἐμαυτοῦ, τὸτῶνπολλῶν), τὰ being used, and not τὸ, in order to mark the multiplicity. It is also to be noticed that ἄλλος denotat alium, nulla diversitatis nisi numeri ratione, ἕτερος non tantum alium, sed etiam diversum indicat (Tittmann, Syn. I. p. 155 sq.). While in the above passages ζητεῖν is employed, we have here σκοποῦντες (Philippians 3:17). Hence, according to the context, we are to think of the gifts and excellencies of others before our own, and of their advantage, interest, as well as our own. This distinction, however, comes out more clearly in view of what follows. Ἀλλὰκαί after μή limits or softens the antithesis. We are to think also of the things of others, hence not merely and exclusively of them. It is selfishness only that is forbidden. [“We are to look,” says Lightfoot, “beyond our own interest to that of others.”—H.] See Winer’s Gram. p. 498. It is incorrect to deny this distinction between ζητεῖν and σκοπεῖν so as either to find no reference to gifts and excellencies (Meyer), or to think exclusively of these (Calvin). Philippians 2:5. Let this mind be in you, or, according to the better text, have this mind in you (τιῦτογὰρφρονεῖτεἐνὑμῖν).—Paul confirms his exhortation to unity by showing what self-denying love and humility are, as illustrated in the example of Christ. Τοῦτο has as its correlative ὅ in the following clause, while ἐνΧριστῷἸησοῦ answers to ἐνὑμῖν. Hence the meaning must be in animis vestris, but not intra vestrum c�tum (Hφlemann). [For the force of γάρ see notes on the text.—H.]—Which was also in Christ Jesus (ὁκαὶἐνΧριστῷΙησοῦ sc. ἐφρονήθη). Καί also, i.e., as well as ἐνὑμῖν. Philippians 2:6. Who being in the form of God, thought it not robbery to be equal with God.—Ὅς has for its antecedent ΧριστῷἸησοῦ, and points to His antemundane state, as Philippians 2:7-8, refer to His earthly existence, and Philippians 2:9-11 refer to His subsequent glorified condition. The subject is the ego of the Lord, which is active in all the three modes of existence. It is the entire summary of the history of Jesus, including His ante-human state (Meyer). Hence neither the λόγοςἄσαρκος alone, nor the λόγοςἔνσαρκος, is to be taken as the subject. The emphatic participial clause (ἐνμορφῇθεοῦὑπάρχων) connects itself with the principal clause (οὐχἁρπαγμὸνἡγήσατοτὸεἶναιἴσαθεῷ), and the participle must be taken as imperfect, not as present (Umbreit, Studien und Kritiken, 1828, p. 594). The finite verb ἡγήσατο, from its import, requires us to think of a resolution or decision to which what is stated in the participle stands related as concessive in accordance with the sense of the whole passage. (Comp. 2 Corinthians 8:9, ἐπτώχευσεπλούσιοςὤν); hence neither causal (Rheinwald et al.) nor merely temporal (Meyer). If now we regard strictly the connection and drift of the context, which is to bring before us Christ’s example, as a testimony in behalf of that humble self-denial which promotes harmony, and against the ἐριθείαν and κενοδοξίαν which destroy it, the meaning of this difficult passage cannot be mistaken. The words in themselves are plain, Ὑπάρχων, stronger than ὤν, denotes Christ’s pre-existence, ἐνμορφῇθεοῦ. According to Mark 16:12 (ἐφανερώθηἐνἑτέρᾳμορφῇ), and in accordance with its use elsewhere, μορφή must be understood of the outward form, “species externa,” and this as defined by θεοῦ, which must be understood as not of the person of God, the Father, but only of the Godhead,—is a divine morphe or form, that of a God. Comp. Philippians 3:21; Romans 8:29 : σύμμορφον. The μορφῇθεοῦ corresponds to μορφὴνδούλου, Philippians 2:7, as ὑπάρχων has its parallel in λαβών there. Bengel well observes: ipsa natura divina decorem habebat infinitum in se, etiam sine ulla creatura illum decorem intuente. Comp. John 5:37 : εἶδοςαὐτοῦ (of God); John 17:5 : τῇδόξῃᾖεἶχονπαράσοι; Colossians 1:15 : εἰκὼντοῡθεοῦ; Hebrews 1:3 : ἀπαύγασματῆςδόξηςκαὶχαρακτὴρτῆςὑποστάσεωςαὐτοῦ. It is incorrect to regard it as equivalent to φύσις, οὐσία (the Greeks, Augustine et al.), status (Calov, et al), and to hold that Jesus, when He was on earth, caused His δόξα to be recognized through the medium of His words and works (Luther, et al), of His miracles (Grotius, et al), and in the transfiguration (Wetstein). [“Though μορφή,” says Lightfoot, “is not the same as φύσις or οὐσία, yet the possession of the μορφή involves participation in the οὐσία also; for μορφή implies not the external accidents, but the essential attributes. Similar to this, though not so decisive, are the expressions used elsewhere of the Divinity of the Son: εἰκὼντοῦθεοῦ, 2 Corinthians 4:4; Colossians 1:15; and χαρακτήρτῆςὑποστάσεως—τοῦθεοῦ, Hebrews 1:3. Similar also is the term which St. John has adopted to express this truth—ὁλόγοςτοῦθεοῦ.” It may be added that the word is fitly chosen for the expression of the Apostle’s idea. For though μορφή denotes properly the outline or shape of an object, and not directly the substance or nature of the object, it yet presupposes the existence of that nature or reality, of which it is the manifestation, just as the figure or shadow implies a body or substance which determines the figure or outline. Besides, to deny that Christ’s μορφή or form as God, agreed with the reality, would oblige us to deny also in the next verse that His form or condition as a servant agreed with the reality, and this would destroy the force of the Apostle’s reasoning. The condition in both cases presupposes the corresponding nature or reality, and is called μορφή precisely on account of that condition. The Apostle seems to have chosen this peculiar word because he would provide in his mode of speaking for the fact, that though the state or manifestation was changed, the nature or essence of the personality remained unchanged.—H.]—The expression οὐχἁρπαγμὸνἡγήσατο is more difficult. It denies a precedence of self, as is the case with those τὰἑαυτῶνσκοποῦντες (Philippians 2:4). In its connection with ἐνμορφῇθεοῦὑπάρχων, and its position before ἐκένωσενἑαυτόν, it points to a decision in a negative form before the incarnation. Hence it is not the same as οὐχἥρπασε, which did not for a moment enter into the thoughts of Christ. Ἁρπαγμός may, like πειρασμός, βαπτισμός, signify the act of robbery; and it would properly denote this according to the rules of derivation (Winer’s Gram. p. 93); but usage allows it to be taken as res rapta or rapienda (Brueckner against Meyer); just as χρησμός may be non vaticinatio sed vaticinium, χρησματισμός et negotiatio et id quod hac perpetratur, so here also ἁρπαγμός=ἅρπαγμα (Tholuck: Pfingstprogramm, 1847, pp. 17–19). Whether the meaning is res rapta or rapienda, the context must decide. Here now ἀρπαγμόν is predicate in its relation to τὸεἰ ?̄ναιἴσαθεῷ as the object (Winer’s Gram. p. 323). On this construction καὶἡβασιλείατῶνοὐρανῶνβιάζεταιβιασταὶἁρπάζουσιναὐτήν in Matthew 11:12 is very instructive. Ἁρπάζειν is not a heroic exspoliare, but a violent appropriating to one’s self, of which the object is τὸεἶναιἴσαθεῷ. This is therefore not “spolium, prζda,” but “res rapienda.” The emphasis falls here on εἶναι; ἴσα (not ἴσα—see Winer’s Gram. p. 177) is an adverbializing accusative (Bengel), but different from ἴσος, since it denotes several relations of likeness, and from ἴσος, since it does not point to a likeness of person, as John 5:18 (ἴσονε̇αυτονποιῶντῷθεῷ), but to the equality of Christ’s condition with that of God’s. What is meant by this expression appears from Philippians 2:10-11 : it is the κυριότης of the Lord, His worship in the church, in heaven, and upon earth. Hence the difference between ἐνμορφῇθεοῦὑπάρχων and τὸεἶναιἴσαθεῷ is that the former denotes the Lord’s mode of existence, as a divine existence for Himself apart from the world and before it, the dignity of the Son, founded upon His eternal origin or generation from the Father, but the latter His existence as the King of His people in the realm of the Father, at His right hand. It is entirely like Ephesians 1:20-23; John 5:22-23; John 20:28; Matthew 28:18-20. Accordingly it must signify “rapiendum non duxit.” For the former (μορφὴθεοῦ) was His from eternity, while the latter (τὸεἶναιἴσαθεῷ) He had not as yet obtained. He was already enjoying the former before He had received the latter. It is not correct to regard the object of ἁρπαγμὸνἡγήσατο as identical with what is stated concessively in the participial clause (Luther, Meyer, et al), or ἁρπαγμόν as equivalent to “prζda, res rapta” (Ambrosius, et al.), “spolia” (Erasmus, Rheinwald, et al.), “holding tenaciously” (Hφlemann), “concealing” (Matthies), “a triumphant display” (Luther, et al.), nor are we to understand by εἶναιἴσαθεῷ “plenitudinem et altitudinem dei” (Bengel), “vitam vitζ dei ζqualem” (Van Hengel), or “identity with the Father” (Rilliet). It is entirely fanciful to scent Gnostic allusions in ἐνμορφῇθεοῦ, ἴσαθεῷεἶναι, ἁρπαγμός as also in ἑαυτὸνἐκένωσε and ἐνομοιώματι, σχήματιεὑρεθεις (Philippians 2:7), and in ἐπουρανίων,ἐπιγείων,κατὰχθονίων (Philippians 2:10), (Baur) as Brueckner shows (Ep. ad Phil. Paulo auctori vindicata, p. 15 ff.) in his exposι of the difference between the doctrine of the Gnostics and the present passage, and of the contradiction between Baur’s earlier and his later representation of this doctrine, and also Ernesti (Studien und Kritiken, 1848, pp. 858–924; 1851, pp. 595–630), with admirable acuteness and learning. Yet the view advanced as a conjecture by Umbreit (Studien und Kritiken, 1828, p. 595) and earnestly maintained by Ernesti, that this passage is to be explained out of Gen 2:3, is unnecessary and untenable. [The view of τὸεἶναιἴσαθεῷ (adopted above by Dr. Braune) as= the κυριότης, or worship of Christ in the church, in heaven, and on earth” (Philippians 2:10-11) which He did not claim for Himself in His pre-existent state, makes the self-denial of Christ negative merely, not positive, as the Apostle’s use of the example would seem to require Moreover, if this equality with God Which Christ forbore to arrogate to Himself before the incarnation be the same as the sovereignty which God conferred on Him after His humiliation and sufferings and death, as a reward for such self-devotement (see Philippians 2:9 and Hebrews 12:2), we cannot regard such an equality as, properly speaking, subject to acceptance or rejection till the antecedent historical condition has been fulfilled.—We subjoin a summary of the views of some of the later writers in our own language on this important passage. The meaning which Bishop Ellicott prefers is: “He did not deem His equality to God a prize to be seized, but emptied Himself, etc.; in other words, He did not insist on His own eternal prerogatives, but, on the contrary, humbled Himself to the condition and sufferings of mortal man.” See his Commentary on Phlippians (in loc.) for the grounds of this interpretation.—Prof. Lightfoot presents the philological details at some length. Instead of ἁρπαγμός, “the more usual form of the word is ἅρπαγμα, which properly signifies simply ‘a piece of plunder,’ but especially with such verbs as ἡγεῖσθαι, ποιεῖσθαι, νομίζεινν, etc., is employed like ἕρμαιον, εὕρημα, to denote a highly-prized possession, an unexpected gain.” He adduces examples of this usage from some of the later Greek writers. “It appears then from these writers that ἅρπαγμαἡγεῖθαι frequently signifies nothing more than ‘to clutch greedily,’ ‘prize highly,’ ‘to set store by,’ the idea of plunder or robbery having passed out of sight. The form ἁρπαγμός, however, presents a greater difficulty; for neither analogy nor usage is decisive as to its meaning: (1) The termination -μος indeed denotes primarily the process, so that ἁρπαγμός would be ‘an act of plundering.’ But as a matter of fact substantives in -μός are frequently used to describe a concrete thing, e.g. θεσμος, χρησμος, φραγμός, etc. (2) And again the particular word ἁρπαγμός occurs so rarely that usage cannot be considered decisive. Under these circumstances we may, in choosing between the two senses of ἁρπαγμός, fairly assign to it here the one which best suits the context. The meaning adopted above satisfies this condition: ‘Though He preexisted in the form of God, yet He did not look upon equality with God as a prize which must not slip from His grasp; but He emptied Himself, divested Himself, taking upon Him the form of a slave.’ The idea is the same as in 2 Corinthians 8:9, δι’ ὑμᾶςἐπτώχενσενπλούσιοςὤν. The other rendering (adopted by the A. V.), ‘thought it not robbery to be equal with God,’ disconnects this clause from its context.—Alford translates: ‘who being’ (originally) ‘in the form of God regarded not as self-enrichment His equality with God.’ He observes (1) that ἁρπαγμός holds the emphatic place in the sentence; (2) that this fact casts τὸεἴναιἴσαθεῷ into the shade as secondary and as referring to the state indicated by ἐνμορφῇθεοῦὑπάρχων above; and (3) that αρπαγμός strictly means, as here given, the act of seizing or snatching—not from another, but for one’s self. Dr. Wordsworth paraphrases the thought thus: “Let this mind be in you which was also in Christ Jesus, who subsisting from eternity in the form of God, did not think His own equality with God (τόεἴναιἴσαθεῷ) was a spoil which He had usurped wrongfully, and of which He might justly be divested by another, or which on principles of justice He was Himself obliged to give up to another,” etc. The following is Professor Eadie’s paraphrase of the meaning: “The Apostle affirms that Jesus, in His pre-incarnate state, was ‘in the form of God;’ and adds, that He thought it not a seizure, or a thing to be snatched at, to be on a parity with God, but emptied Himself. Now, it seems to us very plain that the parity referred to is not parity in the abstract, or in anything not found in the paragraph, but parity in possession of this form of God. He was in the form of God, and did not think it a thing to be eagerly laid hold of to be equal with God, having or exhibiting this form. The apostle adds, ἀλλ’ ἐαυτὸνἐκένωσεν, but emptied Himself, and the clause is in broad and decided contrast with ἁρπαγμὸνούχἡγήσατοτὸεἶναιἴσατῷθεῷ. That is to say, the one clause describes the result of the other. It was because He did not think it a seizure to be equal with God, that He emptied Himself. He did not look simply to His own things—the glories of the Godhead; but He looked to the things of others, and therefore descended to humanity and death. His heart was not so set upon this glory, that he would not appear at any time without it. There was something which he coveted more—something which He felt to be truly a ἁρπαγμός, and that was tie redemption of a fallen world by His self-abasement and death. From His possession of this “mind,” and in indescribable generosity He looked at the things of others, and descended with His splendor eclipsed—appeared not as a God in glory, but clothed in flesh; not in royal robes, but in the dress of a village youth; not as Deity in fire, but a man in tears; not in a palace, but in a manger. … And in this way He gave the church an example of that self-abnegation and kindness which the apostle has been inculcating, and which the Lord’s career is adduced to illustrate and confirm” (Commentary on the Greek Text of the Epistle to the Phlippians, pp. 108, 9).—For a list of monographs on this difficult text the reader may see Meyer’s “Briefe an die Philipper,” etc., p. 63 (1859), and Wiesinger’s Commentary on Philippians (Eng. trans.), p. 61.—H.] Philippians 2:7. But emptied or stripped himself, and took upon him the form of a servant (ἀλλ’ ἑαυτὸνἐκένωσεμορφὴνδούλουλαβών). The ἀλλά introduces the antithesis (not tamen, nihilominus, quin potius). The first member corresponds to the second in Philippians 2:6, and the second here to the first there; and at the same time unfolds further the antithesis to οὐχἁρπαγμὸνἡγήσατο. In opposition to the not thinking of an act stands something done: in opposition to the unwillingness to rob another stands a giving up on His part; and in opposition to the thing which He does not even wish to arrogate to Himself stands His own person which He surrenders. This last contrast appears in ἑαυτόν, which precedes with emphasis, in opposition to ἑαυτῷτι, and hence not Himself in opposition to another (Meyer, et al.), as the relations in the case and the context show; since the equality with God (τὸεἶναιἴσαθεῷ) was not to be seized from men or angels, nor could God be deprived of it, but He, the Son, by His own might and will could seize upon it, although it would not be withheld from Him by the Father.—Ἐκένωσε=κεν̀ονἐποίησεν, exinanivit, divested Himself, i.e., of that which He had, ἐνμορφῇθεοῦὑπάρχων, hence of the form of God, of the divine mode of existence. Since He has emptied Himself of this, as the word properly means, the μορφή is not something merely external, and since He has given up only the ἐνμορφῇθεοῦὑπάρχων, it cannot be an evacuare of the person, as if that now had in it no longer anything divine—no δόξα which remained to Him (John 1:14; Colossians 2:9); hence the nearer limitation by μορφὴνδούλονλαβών, which is itself more closely defined. The antithesis is Still μορφὴθεοῦ, and δούλου is chosen, because according to the context (ἴσαθεῷ Philippians 2:6, comp. Philippians 2:10-11) the κυριότης belongs to the θεότης. It is the becoming man, or the incarnation that is meant, as the sequel declares, and since λαβών (which is contemporaneous with ἐκένωσε as in Ephesians 1:9; Ephesians 1:13) must be taken as a modal limitation of the verb (ἐκένωσε), this emptying of Himself (κἑνωσις) is the Lord’s incarnation. It is incorrect to deny here the becoming man, the act of incarnation, and to find only His position as a servant indicated (Schenkel), for in this case μορφὴνδούλουλαβών must follow ἐνχήματιεὑρεθεὶςὡςἄνθρωπος, and could not stand at the beginning; Observe too, that the δούλου is without the article, and hence it does not mean the servant of God, in the sense of the Messiah. The following also are incorrect interpretations: libenter duxit vitam inopem (Grotius), miseram sortem, qualis esse servorum solet (Hφlemann), semet ipse depressit (Van Hengel), veluti deposuit (Calov), non magis ea usus est (Clericus), since the subject of discourse here is not anything within the human life of Christ, the laying aside of the δόξα, or abstaining from the full use of it.—And was made in the likeness of men, and being found in fashion as a man (ἐνὁμοιώματιἀνθρώπωνγενομενοςκαὶσχήματιεὑρεθεὶςὡςἄνθρωπος). These two clauses plainly belong together. They serve more closely to define μορφὴνδούλουλαβών Bengel: forma dicit aliquid absolutum, similitudo relationem ad alia ejusdem conditionis, habitus refertur ad aspectum et sensum. Δοῦλος is more exactly defined by ἀνθρώπων,ἄνθρωπος; ἐνὁμοιώματι,ὡς, correspond to μορφήν and indicate the difference between the Lord in the form of a servant, as the son of man, and men. He is not indeed purus putus homo, but the incarnate Son of God. Τενομενος denotes a becoming, the human individual development, and preserves the λαβών from being mistaken as a merely outward assumption. Hence ὁμοίωμα is to be understood of the inner and outer, the spiritual and bodily life, and ἐν points this out as the sphere of His development, and the dative σχήματι as the respect in which, or rule according to which, He is found as man. Winer’s Gram., p. 215. By σχῆμα (vultus, vestitus, victus, gestus, sermones et actiones. Bengel), is denoted the outward manifestation which is indicated by εὑρεθείς (not equivalent to ὤν), was recognized by all who came into contact with Him. Comp. 1 John 1:1-3. ὡςἄνθρωπος Theodoret observes: ἡγὰρἀναληφθεῖσαφύσιςἀληθῶςτοῦτοἦν, αυ̇τὸςδὲτοῦτοοὐκἦν,τοῦτοδὲπεριέκειτο. Bengel: Vulgaris, ac si nil esset prζterea, nec inter homines quidem excelleret; nil sibi sumsit eximium. It is incorrect to regard ὁμοίωμα and σχῆμα as indistinguishable synonyms (Heinrichs, et al.), or the latter as dignitas (Grotius), dress (Elsner), γενόμενος as natus (Rilliet), ἀνθρώπων as a designation of the debile et abjectum (Hφlemann), of the infimζ et contemtζ sortis (Wolf), or of the first human pair, because He like them was peccati expers (Grotius). Philippians 2:8. He humbled himself (ἐταπείνωσενἑαυτόν). The humiliation described by ἐκένωσε, which took place in His incarnation, because He thereby passed over from the divine into the human mode of existence, is now particularly noted. Here observe the asyndeton, the verb being also connected with ἀλλά, while the position of the verb before the pronoun renders it emphatic. The general description (ἐκένωσε) gives place to the particular one (ἐταπείνωσεν). Hence there is no climax here (Meyer), nor does the latter exceed the former (Schenkel), nor does it refer to any humiliation below the dignity of man (Hφlemann).—It is more closely defined by the following: And became obedient unto death, even the death of the cross. Hence it is inadmissible to find in the preceding participial clause (Philippians 2:7) the nearer limitation of ἐταπείνωσεν (Wiesinger), since this cannot be separated from the participial clauses belonging to a ἐκένωσε, while ἐταπείνωσεν receives now its limitation. It is not without reference to μαθεῖνὑπακοήν, His learning obedience or subjection (Hebrews 5:8), that γενόμενος precedes. It is not stated to whom He became ὑπήκοος, since the design was to mark the μορφὴδούλου, form of a servant, according to its nature. If it were more exactly defined the object would be God (Philippians 2:9; Romans 5:19), not men (Grotius). The extent to which this obedience was carried appears in μέχριθανάτου, unto death (Acts 22:4; Hebrews 12:4; Matthew 26:38). Hence it is not a temporal limitation (Van Hengel), nor is it to be joined with ἐταπείνωσεν (Bengel, et al.), Θανάτουδὲσταύρου, a construction like σοφίαν—σοφίανδὲοὐτοῦαἰω̄νοςτούτου in 1 Corinthians 2:6 (Winer’s Gram., p. 443). Δέ often brings forward something new, a more precise statement as opposed to something to be denied or rejected. It is opposed here to the idea of a natural or common death. Death by crucifixion was a punishment for slaves, criminals, outcasts, and hence increased the degradation. Τουτέστιτοῦἐπικαταράτου,τοῦτοῖςἀνόμοιςἀφωρισμένου (Theophylact). See Galatians 3:13. Philippians 2:9. Wherefore God also hath highly exalted him (διὸκαὶὁθεὸςαὐτὸνὑπερύψωσε). This was a consequence and result (διό) of the self-renunciation and the self-abasement of the Son. To this act is joined (καί) that of the Father. On the expression see Hebrews 13:12; Romans 1:24; Acts 10:29; on the thought Hebrews 2:9-10; Hebrews 12:2. The language here involves an idea of merit on the part of Christ and of recompense on the part of God. The verb marks the antithesis to ἐταπείνωσεμέχριθανάτουσταύρου, and the preposition in the verb (ὑπερύψωσε) indicates that it is an exaltation corresponding to the ὑπεράνωπάντων in Ephesians 4:10. The reference is to the resurrection and ascension, the end of which was His sitting down at the right hand of God (Matthew 28:18; Mark 16:19; Acts 7:55-56; Ephesians 1:20-21; Colossians 3:1; Hebrews 8:1). The view of Grotius is incorrect: eum multo sublimiorem fecit, quam antea fuit, for the Saviour was not sublimis on earth (Philippians 2:7-8), and did not become sublimior than He was before the creation of the world (Philippians 2:6), and besides ὑπέρ will not bear that signification. Bengel: Exinanitionis priζmium justissimum est exaltatio (Luke 24:26; John 10:17); neque ea non potuit illam consequi (John 10:15); quζcunque Patris sunt, filii sunt; ea non potuere ita Patris esse, ut non essent filii (John 17:5); Christum Christus exinanivit Christum deus exaltavit (1 Peter 5:6) eumque facit pariter deo.—And given him the name which is above every name. Καί introduces the explanation of the ὐπερύψωσε, by which was obtained the εἶναιἴσατωθεῷ (Philippians 2:6) which Christ would not seize for Himself. Ἐχαρίσατοαὔτῷ, denotat, quam accepta deo fuerit exinanitio (Bengel). Τὸὄνοματὸὑπὲρπᾶνὄνομα (Winer’s Gram., p. 140) designates the well-known name which transcends every name, which according to the context is received and borne in heaven and on earth, since it is the nomen cum re (Bengel), which is everywhere manifest and recognized, and includes the adoration of the person of Christ in its divine dignity. It is thus not mere dignitas (Grotius), or the particular name of Jesus (Michaelis), or κύριος (Van Hengel). Philippians 2:10. That in the name of Jesus every knee should bow.—Ἵνα points out the purpose of this exaltation, which reaches its fulfilment, not by a single step, but gradually. See 1 Corinthians 15:25-26; Romans 14:11; Isaiah 45:23. Ἐντῷὀνόματι stands emphatically at the beginning, and marks the ground and occasion of the πᾶνγόνυκάμψῃ. The bending of the knee presents “plastically” (Meyer) the act of adoration. Ephesians 3:14; Romans 11:4; and comp. ἐπικαλεἰσθαιτὸὄνομακυρίου (Acts 7:59; Acts 9:14; Acts 9:21; Acts 22:16; 1 Corinthians 1:2; Romans 10:12-13; 2 Timothy 2:22). It is therefore not merely adhibito nomine Jesu (Van Hengel), since indeed Psalms 63:5 : ἐντῷὀνόματίσουἀρῶτὰςχεῖράςμου, is said of prayer to God, nor is it merely a circumlocution for ἐνἸησοῦ (Estius), or equivalent to εἰςτὸὄνομα, the glorification of His dignity (Heinrichs), or quoties auditur nomen (Erasmus).—Of beings in heaven, and beings in earth, and beings under the earth—comprises the entire realm of worshipping creatures. Τῶνἐπουρανίων are the angels (Ephesians 1:20-21; Hebrews 1:4; Hebrews 1:6), τῶνἐπιγείων, men upon the earth, τῶνκαταχθονίων, the dead in Hades. The following are incorrect classifications: οἱδίκαιοι, οἱζῶντες, οἱἁμαρτωλοί (Chrysostom); the dead, the living, the embryos (Stolz); homines sortis nobilioris, mediocris et infimζ (Teller). The words must not be taken as neuter (Beza), nor is there in καταχθονίων a reference either to the demons (the Greeks, Erasmus), which Ephesians 6:12 forbids, or to the souls in purgatory (Catholics). Philippians 2:11. And that every tongue should confess (καὶπᾶσαγλῶσσαἐξομολογήσεται).—To the outward, inarticulate expression καί adds still another, the eloquent homage breaking forth from the heart and confessing itself to Him. What the bending of the knee indicates, the tongue expresses (Wiesinger). In πᾶσα the three categories (Philippians 2:10) are included as in πᾶνγόνυ. To refer it therefore to πάντατὰἔθνη (Theodoret) is erroneous, as also to take it proomni idiomate (Beza).—That Jesus Christ is Lord.—Ὅτι introduces the contents of the confession. ἸησοῦςΧριστός is the subject, and κύριος the predicate, and precedes in accordance with the scope of the context: the kingship is to be pointed out of which the realm is unlimited (Ephesians 1:23; Ephesians 4:10; 1 Corinthians 15:25; 1 Corinthians 15:28). It is not to be limited to rational creatures (Hφlemann), or to the Church (Rheinwald, Schenkel).—To the glory of God the Father (εἰςδόξανθεοῦπατρός) belongs properly to the verb, not to the predicate κύριος (Bengel), from which it is separated by the subject. It presents the end, purpose, of this adoring confession. It is therefore not the same as in gloria (Vulg.) or even, θεῷ (Van Hengel, who takes ὅτι as causal), as if ἐξομολογεῖν meant laudibus celebrare. [In θεοῦπατρός the first term denotes a relation which God sustains to all His creatures; the second denotes one, which is peculiar to those who believe on His Son (comp. Galatians 1:1). On the universality of this confession see the last paragraph under Doctrinal and Ethical.—H.] AND ETHICAL1. The motives urged in teaching and exhortation are first objective, based upon Christ and the fellowship of the Holy Spirit; and secondly, subjective, as dependent on the character of individuals. Both of these concur in the case of him who teaches and exhorts, and of those dependent on the instructions and exhortations. The objective motives occupy the first place, and to these we should always appeal first of all. Among them stands in the foremost rank the example of Christ, which Philippians 2:5-11 bring into view especially. Among the subjective motives are love and compassion, important beyond comparison with others, for they answer to the objective which come from God, who is love, and to the character of sin, which is an evil, an injury, against which we must be preserved. All other motives are, as it were, crutches, which, as adapted to a sickly self-love, must be finally thrown away, e.g., regard for the judgment of others, fear of punishment, hope of reward. For with human nature as it is, one would not willingly do right, if, without doing so, he could be happy; and he would rather do wrong, if no harm should come to him from it. 2. The Apostle appeals to various motives for the maintenance of unanimity in the Church. But the unanimity which he seeks is moral rather than intellectual. It is not uniformity, but only the possession of a common centre, around which each one moves in a common love, which, however, may exhibit different degrees of strength and purity in different individuals, just as the centripetal force is capable of manifold gradations. 3. Among the bonds of this concord is humility, which in its two-fold intellectual and moral sphere, recognizes clearly both its own gifts and those which others possess, and does not allow one to esteem others less than himself, but prompts him with a sense of his own unworthiness to regard them more highly, because their unworthiness does not concern him. It is characteristic of humility that it has its centre outside of itself, and includes the great whole of which it is a member within itself; while pride makes the individual himself the centre, and not only breaks loose from the whole, but stands opposed to it, and so becomes the source of all discord and enmity. 4. Parry spirit and vain glory are excluded. The former misuses its neighbor, the latter its own possessions and those of the world; the former presses others down in order to raise itself; the latter draws others to itself in order to please them. The one exalts itself at the expense of others; and the other at the expense of its own real worth; patty spirit often brings into action great talents and energy; self contents itself with the mere appearance. However sharply the former may spy out the weaknesses of others and the advantages of particular relations, it is yet sure to destroy itself; or it may be happy in the present moment, while blinded to the evils which follow in its train. 5. The example of Christ is here presented to the Church with a fullness and completeness such as is found nowhere else. The whole life, not merely the sufferings of Christ (1 Peter 2:21-25), enforces the doctrine, that we ought to deny self in humble love towards our neighbor, and only in such a way desire to share in his glory. If Christ existing in the form of God (ἐνμορφῇθεοῦὑπάρχων, Philippians 2:6),not seeking the things of Himself (τὰἑαυτοῦσκοπῶν), but also those of others (τὰἑτέρων, Philippians 2:4), resolved not to seize for Himself the sovereignty of a God over His creatures (Philippians 2:6), but in love (ἐνἀγάπῃ, Philippians 2:2) and lowliness of mind (ταπεινοφροσύνῃ), ennobled and exalted those of mankind, made through Him in His image, and emptied Himself (ἐκένωσενἑαυτόν) by becoming a man (Philippians 2:7), obedient in all things, even unto the death of the cross; and God has now exalted Him as the object of worship (Philippians 2:9-11); then we also have no other way open to us to the glory with Him, except through humble self-denying love in fellowship and unity with the brethren. 6. [Neander:—That we rightly understand the use made of the example of Christ, as the model after which the Christian life is formed, we must first endeavor to bring the model itself clearly and distinctly before our minds. Before the eye of the Apostle stands the image of the whole Christ, the Son of God, appearing in the flesh, manifesting Himself in human nature. From the human manifestation he rises to the Eternal Word (as John expresses it), that Word which was, before the appearance of the Son of God in time—yea, before the worlds were made; in whom before all time God beheld and imaged Himself; as Paul in the Epistle to the Colossians calls Him, in this view, the image of the invisible, i.e., the incomprehensible God. Then, after this upward glance of his spiritual eye, he descends again into the depths of the human life, in which the Eternal Word appears as man. He expresses this in the language of immediate perception, beholding the divine and the human as one; not in the form of abstract truth, attained by a mental analysis of the direct object of thought. Thus he contemplates the entrance of the Son of God into the form of humanity as a self-abasement, a self-renunciation, for the salvation of those whose low estate He stooped to share. He whose state of being was divine, who was exalted above all the wants and limitations of the finite and earthly existence, did not eagerly claim this equality with God which He possessed; but, on the contrary, He concealed and disowned it in human abasement, and in the form of human dependence. And as the whole human life of Christ proceeded from such an act of self-renunciation and self-abasement, so did His whole earthly life correspond to this one act even to His death; the consciousness on the one hand of divine dignity which it was in His power to claim, and on the other the concealment, the renunciation of this, in every form of humiliation and dependence belonging to the earthly life of man. The crowning point appears in His death—the ignominious and agonizing death of the cross. Paul then proceeds to show what Christ attained by such self-renunciation, thus carried to the utmost limit, by such submissive obedience in the form of a servant; the reward which He received in return, the dignity which was conferred upon Him. Here, too, is presented the universal law, laid down by Christ Himself, that whoso humbles himself, and in proportion as he humbles himself, shall be exalted.—H.] 7. Concerning the person of Christ, the passage before us states the following truths: (a) His ego, His essential entity, is an antemundane person, who had a divine mode of existence (ἐνμορφῇθεοῦὑπάρχων). He is thus to be conceived of as existing within the being of God, as πρὸςτονθεόν (John 1:1), yet not merely as a thought, a principle, but as a person, λόγοςἄσαρκος. (b). Before the world was, before any creature existed, there was still wanting to Him who is ἴσοςθεῷ, the τὸεἶναιἴσαθεῷ, a kingdom, and a people over which He might rule as the Anointed One at the right hand of the majesty of the Father, (c) He gave up His μορφὴνθεοῦ, the form of God, not His ego, not the possession of the glory, the κτῆσις of the δόξα. He assumed a servant’s form (μορφὴνδούλου), not sin, in becoming man. With the incarnation His humiliation began, in which He exhibited obedience even to the death of the cross, the shameful death of a slave. Within the human life also, which began with the incarnation, there were degrees of exinanition or self-divestment from Bethlehem to Golgotha. (d) He humbled not His nature, but only His personal existence, Himself, by the assumption of human nature and by His entrance into the life of men, so as to subject Himself to ignominy and death. He thus humbled Himself not through the obedience, but in the obedience which He rendered to the Father’s will, without sin, even in the most extreme trials that befell Him. (e) Such merit was followed by exaltation, which consisted in this, that He now became as κύριος, the object of worship for the whole realm of created spirits unto the praise of God the Father. (f) Into this position of exaltation the Father has placed the loved and loving Son. (g) In the worship of Jesus Christ the glory of the Father is constantly to be kept in view, as is the case in the public prayers and collects of the Evangelical Churches of the Reformation. 8. Our passage teaches nothing concerning the relation of the divine and the human nature, and of their attributes, to each other, of the relation of the two natures to the personal unity, or of the κτῆσις, or possession of the divine δόξα, or glory, to the χρῆσις, or use, of the same. Here we have opened to the efforts of Christological inquiry a wide and important domain which was measured and is measured or limited only by the fundamental conditions or outposts of Christianity, such as the hypostatic union, and based upon this the real communion of natures, which includes both the divine δόξα, as opposed to Ebionitism, Pelagianism, Socinianism, Rationalism, and the human development against Docetism and Romanism, and so the immutability as well as the self-limitation of the absolute God. 9. History of the interpretation of the text and of its doctrinal application. (a) The ancient Church almost throughout, before and after the Council of Nicζa, taught that the λόγοςἄσαρκος did not retain the divine δόξα for Himself, for His own advantage, while yet He did not cease, as λόγοςἔνσαρκος, to be what He was. His incarnation was not a yielding up of His divinity, but an assumption of humanity, which was taken up into His divinity. Only Ambrosiaster, Pelagius, Novatian, maintained opposite views. (b) The middle ages honored the divine nature at the expense of the human. Thomas Aquinas admitted only an outward development, in age and wisdom, with reference to men to whom He daily gave new proofs of it. (c) The Reformation harmonizes in general in the true confession of faith, yet the Lutherans, upon the fundamental principle, finitum capax esse infiniti, which the Reformed (Calvinists) denied, extended further the doctrine of the two natures and conditions of Christ. Thus Luther, led by his doctrine on the Lord’s Supper, concludes from the form which Christ possesses, exalted at the right hand of God (which is conceived of, not as a place of abode, but as a mode of existence), that the humanity was taken up into the divine glory, and that from the incarnation onwards the condition of humiliation appears more as a veiling, self-limitation, that of exaltation as a complete, visible revelation of the divine life. So in the Formula Concordiζ, VIII., which, by “its very indefiniteness allows room for further examination,” concerning which see Frank, Theologie der F. C., III., pp. 165 ff. The controversy of the theologians of Giessen and Tόbingen, since 1607, did not concern itself about the κτῆσις, the possession of the divine glory, which was undisputed, but only about the χρῆσις, the use of it. The former, Menzer and Feuerborn, with the F.C., maintained a κένωσινχρήσεως, the latter, Haffenreffer, Thummius, Nicolai, only a κρύψινχρήσεως, in respect to which the Decisio Saxonica, 1624, places itself on the side of the Giessen theologians, without reaching any very important result. (d) The modern development of Christology began with regarding the Son of God, the pre-existent God-man, as being in the perfect man (Goschel), then attempted to conceive of the same as becoming the God-man (Rothe, Dorner). Thomasius (Christi Person and Werk, II., § § 40, 43), following Hofmann (Schriftbeweis II.), went farther, since he supposed a self-abdication of the real attributes of the divine nature, amounting to a συγκοπή of the divine life of the Logos, or a sleep-like unconsciousness, and thus both impaired the unio personalis and assumed an exclusion of the Son from the Trinity during the earthly life of Christ. Gess (Die Lehre von der Person Christi), and Georg Ludw. Hahn (Theologie des N. T. 1.) suppose a self-abnegation also of the immanent, attributes, while Schenkel (Die Christ. Dogmatik, II.) does not proceed beyond the mere human nature, and falls into Socinianism. Others again revive Apollinarism. Comp. Dorner, Entwicklungsgeschichte der Lehre von der Person Christi, II., pp. 1203 ff. 9. The correct standpoint even for our time which, in the effort to conceive of the human development of the Redeemer, is in danger of lowering His divine personality, is shown by Chemnitz: Reliqua vero, quζ vel quζri vel disputari possunt, et in verbo non habent expressam patefactionem, cum magni hujus profunditatem in hac vita exhaurire et pervidere non possimus, ita me differre et rejicere ad magnam illam c�leslem, ζeternam et illustrem scholam, ubi gloriam Christi salvatoris et fratris nostri ad faciem sicut est videbimus. Nec propter ea, quζ explicare non possum, ab illis, quζ expresso verbo patefacta sunt, discedere me debere. Hζc responsio, si videbitur rudior, simplicior et puerilior, non pugnabo, sed scio veram, certam, firmam et omnium tutissimam esse. It is important to hold fast the ethical and practical sense of the passage, and to deny neither the constant unchangeableness of the divinity of the Son in itself (John 1:1; John 1:18; John 3:13), nor His real, loving, self-denying, and self-abasing entrance into fellowship with sinful humanity in life and in death (John 1:14; John 17:5). 10. [The final and universal acknowledgment of Christ’s sovereignty (Philippians 2:10) is affirmed also in Romans 14:11. All the hosts of heaven and the myriads of the human race who still live, or have lived, or shall live, are to “bend the knee” before Him who bears the “name which is above every name,” who, as the Apostle John has said, wears “the title written on His vesture and His thigh, ‘King of kings and Lord of lords’ ” (Revelation 19:16). But this language is to be understood in harmony with the teachings of other passages. “Even the enemies of Christ,” says Dr. Tholuck, “who reject the gospel, acknowledge the reality of His power, if they are unable to resist the decisions of His justice, i.e., if at the end of the world they are excluded from all part in the blessings of His Kingdom; while those who have repented and submitted to His claims are received to the joys and the rewards of heaven. Both classes in this case yield to Him the homage of their submission. But according to a just distinction which some of the older writers have made, that of the one is obedientia ex animo, i.e., a voluntary, hearty obedience; that of the other, obedientia cum tremore, a subjection reluctant, extorted by fear.” Viewed in this light, the passage in our Epistle is parallel entirely to that in 2 Thessalonians 1:7-10. (Disputatio Christologica de loc. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/lange/ God helps believers in their endeavors to imitate Christ (Philippians 2:12-18.) 12Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God who worketh in you both to will and to do of (or for) his good pleasure. 14Do all things without murmurings and disputings [doubtings]. 15That ye may be [become] blameless and harmless [pure] (the) sons [children] of God, without rebuke, in the midst of a crooked and perverse nation [generation], among whom ye shine [appear] as lights [luminaries] in the world, 16holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. 17Yea, and if [But, if also] I be offered upon [in] the sacrifice and service of your faith, I joy [rejoice], and I rejoice with you all. 18For the same cause (also) do ye [also] joy [rejoice], and rejoice with me. AND Php_2:12. Wherefore, ὥστε, refers to what precedes, as in Philippians 4:1. See Winer’s Gram. p. 301. Ὑπηκούσατε is correlative with γενόμενοςὑπήκοος, and τὴνἑαυτῶνσωτηρίαν corresponds to Philippians 2:9-11. The exhortation borrows its coloring indeed from Philippians 2:8-11, but, like the example of Christ adduced as an illustration, it reaches back to the entire course of thought (Philippians 2:1-11), and hence does not attach itself merely to Philippians 2:11 (Schenkel), to the last thing discussed (Philippians 2:6-11, Meyer) or to Philippians 1:27 ff. (De Wette).—My beloved (ἀγαπητοίμου) shows the Apostle’s joy and deep interest in them (Philippians 2:2).—As ye have always obeyed (καθὼςπάντοτεὑπηκούσατε) singles out the act on the part of the Philippians, upon which he now builds his hope that his exhortation will not be in vain. Mihi ad salutem vos hortanti, ipsique deo (Bengel). The context requires this explanation.—Not as in my presence only. Μή belongs to the following imperative (κατεργάζεσθε); for if the negative belonged to ὑπηκούσατε, with which Luther wrongly connects it, οὐ would have been used. Ὡς, according to its use in a participial clause, points out a possible idea of the Philippians, that such compliance with Paul’s admonition must be necessary only in his presence. See Winer’s Gram. p. 617. Hence it is not a term of comparison (Hφlemann).—But now much more in my absence (ἀλλὰνῦνπολλῷμᾶλλονἐντῇἀπουσία̣μου) urges the stronger necessity for self-exertion, because they are left to themselves, without the assistance of the Apostle who is now far distant. Quia ego vobis non adesse possum, ipsi vos curateeo magis (Bengel).—Work out your own salvation with fear and trembling. Μετὰφόβουκαὶτρόμου refers (as in Ephesians 6:5) to that tender conscientiousness, that fear in the presence of the omnipresent God, which feels that no effort or solicitude can be too great. It does not refer to a servant’s relation (Bengel: servi esse debetis, examplo Christi, Philippians 2:8), nor to spiritual pride (Rilliet), nor to resignation to God’s will (Matthies). Τὴνἑαυτῶνσωτηρίαν marks the salvation as that of the Philippians themselves (ἑαυτῶν not being here used for ἀλλήλων, Flatt, et al.), who in this case ought to regard the things of themselves (τὰἑαυτῶνσκοπεῖν) as the glorious end of the κατεργάζεσθεῶ. On ἐαυτῶν see Winer’s Gram., p. 150 sq. Κατεργάζεσθαι: means to bring to pass (perficere usque ad metam, Bengel), for which energetic perseverance is requisite. The mode of this is indicated by ὑπηκούσατε, as also by the example of Christ (Philippians 2:8). Philippians 2:13. For it is God who worketh in you (θεὸςγάρἐστινὁἐνεργῶνἐνὑμῖν). The Apostle strengthens his exhortation here by reminding them that if they disregard it they will not merely suffer personal loss, (τὴνἐαυτῶνσωτηρίαν), but strive against another, the Highest, whose work and working they would disturb and bring to naught. It confirms the entire exhortation, though it designates only the τὴνἑαυτῶνσωτηρίαν specially as their aim and labor. Thus it is neither a ground of encouragement (Chrysostom, Meyer, et al.), nor an incentive to humility (Calvin, Schenkel, et al.); for it is not designed to confirm exclusively either κατεργάζεσθε or μετὰφὸβουκαὶτρόμου. Not with standing God’s activity, which is shown by ἐστινὁἐνεργῶν to be constant, and by ἐνὑμῖν to be exerted in the hearts of individuals, every one should be careful both as to what he does or omits to do. Of God it is not said that He effectually works (κατεργάζεται) to will and to do, since He does not indeed accomplish this result in all: but He is only said ἐνεργεῖν, because where it is effected, it is not without His assistance; which of course to be effective (κατεργάζεσθαι) requires obedience on their part (ὑπακούειν). Hφlemann wrongly explains ἐνυμῖν as intra c�tum vestrum [and others ‘among you.’—H.]. What God works is especially —Both to will and to do, καὶτὸθέλεινκαὶτὸἐνεργεῖν. The first is the self-determination, the second the personal exertion: both take place in the heart of the believer. The first originates, the second carries out in the life; both are conditions of the κατεργάζεσθαι.—Of or for his good pleasure ὑπὲρτῆςεὐδοκίας is a nearer limitation of ἐνεργῶν. God’s working has its ground within Himself (His εὐδοκία), and is not occasioned or controlled by anything out of Himself, and in man. The article defines the disposition as well known. Comp. Romans 15:8 : ὑπὲρἀληθείαςθεοῦ. See Winer’s Gram. p. 383. [The preposition ὑπέρ does not represent the εὐδοκία as the mere ratio of the action, or the mere norma according to which it is done, but as the interested cause of it; the commodum of the εὐδοκία was that which the action was designed to subserve (Ellicott).—H.]. On εὐδοκία see Philippians 1:15; Ephesians 1:5. The meaning of ὑπέρ cannot be κατά, secundum, nor can the εὐδοκία of the Philippians be meant (Erasmus, et al.) Philippians 2:14. Do all things without murmurings and doubtings. Πάντα is limited only by the context: all which is to be done in reference to salvation, for which God gives the willing and the working. [The verb (ποιεῖτε) here comprehends in its full compass suffering as well as doing. The patience with which the Christian endures the trials to which God may call him illustrates his character not less decisively than the habit of active obedience.—H.] Ποιεῖτε marks only the act, the nature and mode of which are determined by the disposition of the doer (χωρὶςγογγυσμῶνκαὶδιαλογισμῶν). The preposition denotes, like ἄνευ (1 Peter 4:9) a separation, but the difference between them is, that the former represents the subject, the latter the object as distant. The Philippians ought to be distant, separated, from murmurings and doubtings; ἄνευ would indicate that these ought to be far from the Philippians (Ephesians 2:12); and see Tittmann Syn., 1, pp. 93–97. The distinction between the two substantives is, that the first (γογγυσμοί) belongs to the unwilling, weak, and still stubborn spirit, the second (διαλογισμοί) to the doubtful spirit, which does not see its way clearly. The former proceeds from the will, the latter from the intellect. Schenkel refers the first to the defiant, the second to the timid heart. Bengel supposes the ἄμευπτοι in Philippians 2:15 to refer back to γογγυσμοί, and ἀκέραιοι to διαλογισμῶν. We are not to understand by the latter term disputation, controversy (Wieseler, Erasmus, et al.), contrary to the usage of the New Testament. This word is not to be limited, as e.g. to God only (Meyer, et al.), to superiors (Estius, et al.), or fellow Christians (Calvin, Wieseler, et al.). [As γογγυσμός is the moral, so διαλογισμόν is the intellectual rebellion against God (Lightfoot).—H.] Philippians 2:15. That ye may become blameless and pure. Ἵνα marks the end, γένησθε the way, which is a becoming, a process of development. Ἄμεμπτοι, unblamable, those (according to the Greek form) in whom there is nothing to blame (1 Thessalonians 3:13), represents the moral integrity as manifesting itself outwardly; ἀκέραιοι (from κεράννυμι), unmixed (Romans 16:19; Matthew 10:16), presents ‘the same according to its inner character’ (Meyer). The first is that from which we can judge of the second, for it is the condition of it; the inward answers to the outward.—Children of God, without rebuke, in the midst of a crooked and perverse generation [not nation as in the A. V.—H.] Τέκναθεοῦ sums up both predicates, such are they as Christians: but in Christ (Ephesians 1:5; Galatians 4:5) they should become ἄμωμα (without μώμος, Ephesians 1:4; Ephesians 5:27; Colossians 1:22, in quo non est, quod reprehendatur), or ἀμώμητα (from μωμάομαι, 2 Peter 3:14, qui reprehendi non potest), and this in spite of and in their actual circumstances. Μέσου (here as a preposition, see Winer’s Gram., p. 471) γενεᾶςσκολιᾶςκαὶδιεστραμμένης. Comp. Acts 2:40; 1 Peter 2:18; Matthew 17:17; Luke 9:41. Γενεά is used de ζtatis alicujus hominibus. The first adjective describes the outward, dishonest, perverted demeanor; the second the inward, distorted character. Manifestly there is an allusion here to a passage in the important chapter which serves as a basis of prophecy (Deuteronomy 32:5): ἡμάρτοσανοὐκαὐτῷτέκναμωμητά, γενεὰσκολιὰκαὶδιεστραμμένη.—Among whom ye shine as luminaries in the world. [The active (φαίνειν) means to shine (see John 1:5; 2 Peter 1:19; Revelation 1:16); but the middle means to appear, as in Matthew 18:27; 1 Peter 4:18 and James 4:14. The A. V. does not always observe the distinction.—H.] Ἐνοἶς belongs ad sensum to γενεᾶς (Winer’s Gram., p. 141). The verb, φαίνεσθε, not φαίνετε, describes their becoming visible, being recognized as God’s children. Hence it is not lucetis (Bengel), still less is it the imperative (Pelagius, Erasmus, et al.). [Christians were not to be, but now actually were, as luminaries in a dark, heathen world (Ellicott).—H.] The apostle calls to their mind what they are, in order that they may show themselves to be such. But ὡςφωστῆρες introduces a new figure, to designate the immoral character of the world: Christians are the stars, illuminators, ἐνκόσμῳ, in the world, which in itself is as dark as night. Hence ἐνκόσμῳ is not to be joined with φαίνεσθε (De Wette), nor is φαίνονται to be supplied (Rilliet, et al.); neither is it equivalent to “in the heavens” (Rheinwald), nor is it dat. commodi, “for the world” (Storr). [This form (φωστῆρες) occurs elsewhere in the N. T. only in Revelation 21:11, where it has the same sense.—H.] Philippians 2:16. Holding forth the word of life, presents the mode of the φαίνεσθε. Δόγονζωῆς receives illustration from the connection which exists between life and light (John 1:4 : ἡζωὴἦντὸφῶς): life is light, Christ is the life (John 6:48; John 14:6) and the light (John 8:12; John 9:5; John 12:46), and indeed the source of them; His followers are also light, but it is a derived light (Matthew 5:14); the essence of the gospel is light (Ephesians 5:8; Colossians 1:12), and the life is in the word, and as the thought breaks forth in the word, so also the light and the life. Accordingly ἐπέχοντες is used and not merely ἔχοντες. The Christian holds forth the word of life, living it, living out what is living within him. Hence τῷλόγῳπροσέχοντες (Theodoret) is incorrect, for we have not the dative (Acts 3:5); and so also is “holding fast” (Luther).—The aim and result is: That I may rejoice in [or, more literally, for a rejoicing to me against] the day of Christ (εἰςκαύχημαἐμοὶεἰςἡμέρανΧριστοῦ). Comp. Philippians 1:10; Philippians 1:26. The cause of his rejoicing then will be: That I have not run in vain, neither labored in vain (ὅτιοὐκεἰςκενὸνἔδραμονοὐδὲεἰςκενὸνἐκοπίασα). The first expression, which recalls the contests of the stadium or race, denotes his zeal and the wide reach of his activity (not confined to one place); the second (derived from κοπός, toil) indicates the labor and effort which his ministry involves. The modifying οὐκεἰςκενόν follows: in vain, i.e. without fruit or result (2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5), which thus occasions the repetition, and does not merely arise from his feeling of joy in the consciousness that such is the result (Meyer). Philippians 2:17. But if also I be offered. Ἀλλά introduces an antithesis which εἰ shows to be conditional. What this antithesis is, καὶ before σπένδομαι shows. [“My labors have been severe, unintermitted. But not content with this I am willing (if that is reserved for me) to suffer a martyr’s death.”—H.] The meaning of σπένδομαι is: I am poured out as a drink-offering, presented as a libation, as in 2 Timothy 4:6. Comp. Numbers 28:7; Numbers 15:4 sq. [The present tense represents the act as in progress. “If I am being poured out,” etc.—H.] The libation-wine, set apart from its common use, serving as an expression of joy (Psalms 104:15; Ecclesiastes 10:19), as an image of quickening grace (Proverbs 9:2; Isaiah 55:1), as a sweet savor (2 Corinthians 3:15; Romans 15:16), serves to represent the Apostle (separated from them by his δεσμοί), as giving up his personal and official ego, his life and his desires, pouring out in a martyr’s death his blood as a sweet savor. The Apostle’s death by the sword is here alluded to, the present marking it as impending (Philippians 1:20). Καὶ connects this death by martyrdom with ἔδραμον and ἐκοπίασα, his sufferings with his labors; the latter have not been fruitless, and the former also shall not be so.—Hence the following is added: Upon (in) the sacrifice and service of your faith. Ἐπί points to the circumstances of the σπένδεσθαι; this takes place in τῇθυσίᾳκαὶλειτουργίᾳ. Both are united under one article, and are hence conceived of as a unity. The second is the priestly service (Luke 1:23; Hebrews 8:6), hence the first is the act of offering, not victima (Wiesinger). The offering itself is designated by the genitive: τῆςπιστέωςὐμῶν, with respect to which the Apostle exercises his priestly functions, presenting it to God, while he himself is the accompanying drink-offering, since his blood is poured forth. As the former results in his glory, so now this results in his joy. [The Hebrews, in offering their sacrifices, poured out often a libation or drink-offering at the same time. See Exodus 29:40; Numbers 28:7. The costume of the thought in this passage is evidently derived from that practice. The faith of the Philippians, according to the Apostle’s allusion, is viewed as a sacrifice which they have brought to the altar for the purpose of presenting it to God. The Apostle himself with reference to his agency in their salvation, officiates as the priest who offers this sacrifice for them. The act of presenting it is styled here a λειτουργία, i.e., as the word imports, a sacerdotal service, or ministry (see Luke 1:23; Hebrews 8:6). Paul declares now, in the ardor of his affection for the Philippians, that if it be necessary in order that he may discharge his priestly office more perfectly, or that the sacrifice of their faith may be more acceptable unto God, that his blood should be shed as a libation for them, he is willing to die in their behalf. He has in view the possibility of his martyrdom, and the effect which he hopes may result from that event, in strengthening their faith and preparing them for heaven.—H.] Rilliet’s rendering of σπένδομαι, I am sprinkled, is incorrect, for it is the present tense; ἐπί has not the sense of “to” (Wiesinger), or super (Van Hengel), since θυσία is not victima. There is no antithesis here to Philippians 1:25 (De Wette), of which no reader would readily think, for what intervenes (Philippians 1:26 to Philippians 2:1 sq.) makes that connection at too remote places, or to Philippians 1:25, as if he had hoped to live to see the perfection of his readers, but now supposes the opposite (Meyer, Wiesinger, et al.), or as if he had thought at first that he should live to see the coming of the Lord (Van Hengel) which is not here in question. It should not be joined with the following χαίρω (Bengel).—I rejoice, and rejoice with you all, χαίρωκαὶσυγχαίρωπᾶσινὑμῖν. Theophylact οὐχὡςὁἀποθανούμενοςλυποῦμαι,ἀλλὰκαὶχαίρωὅτισπονδὴγίνομαι Paul rejoices in the prospect of a martyr’s death; but not for himself merely; he rejoices with the Church also, which will thus experience and acknowledge the blessing of martyrdom. Meyer, contrary to the usus loquendi of the New Testament (Luke 1:58; Luke 15:6; Luke 15:9; 1 Corinthians 12:26; 1 Corinthians 13:6, where it means in each case to rejoice with others) takes συγχαίρω as congratulor together with the Vulg., Bengel, et al. [This is also Lightfoot’s interpretation.—H.] Philippians 2:18. For the same cause (τὸδ’ αὐτό, governed by the verb) presents the cause of the joy to which in conclusion he earnestly exhorts them from his example. [Instead of being grieved that they should be such gainers at his expense, he would have them share his joy in being permitted to yield up his life with such gain to himself and such benefit to them.—H.]—Do ye also rejoice, and rejoice with me, καὶὑμειςχαίρετεκαὶσυγχαίρετέμοι. These are imperatives, not indicatives (Erasmus). The following explanations are wrong: gratulamini mihi, libato (Bengel); subauditur κατά with τὸδ’αν̓τὸ (Beza); τὸδ’αυτό=ὠσαύτως (Rheinwald, Rilliet, Wiesinger, who cites Matthew 27:44). Bengel: martyrii prζstantia. AND ETHICAL1. A great blessing rests upon fellowship with Christians, whether they be mature or not (Philippians 2:12), for it tends to the development of Christian character and life; but not merely upon fellowship with those who are present to the senses: the spiritual man ought to make his influence reach to the absent also. The more he does this the better. 2. In connection with faith which comes from the preaching of the divine word (Romans 10:17 : ἡπίστιςἐξἀκοῆς, ἡδὲἀκοὴδιὰῥήματοςθεοῦ), obedience is demanded (ὑπακοή, Philippians 2:12 : ὑπηκούσατε). This gives keenness to the tender conscience, which dreads to disregard or to seem to cast contempt upon God and His gifts (μετὰφόβουκαὶτρόμου). Quamvis enim gratis in uno Christo per fidem apprehenso servemur, tamen per viam justitiζ ad salutem contendere nos oportet, cum filii dei ejus spiritu ducantur (Beza), hence they must follow, because in His strength they are able to do it. We belong to God through Christ, and we should, by obedience to Him and to His word, prove this relationship. 3. Our salvation is as much God’s work as our own. The beginning of a new life in the soul is entirely an act of God, which the Holy Spirit effects in our spirit, but not in our consciousness; yet in such a manner that we become conscious of it as an act of God. We do not create ourselves men; God creates us (Harless, Ethics, p. 229). He works in us constantly the willing and the doing. But we can resist Him, withdraw ourselves from Him. He does not work irresistibly, determinatively. But because He works thus in us, we may not remain idle, we must be fearful lest we lose this work of grace, fearful on account of our weakness, and the dangers in and around us, and must cherish and follow this willing and working effected by God. 4. [Neander:—Paul always represents the salvation of man as something which can be accomplished only through the grace of God as the work of God in man. But he adds (Philippians 2:13) a more exact designation of the temper of heart with which Christians should work out their salvation, viz., “with fear and trembling.” This would not be appropriate if he were speaking of what lay merely in the hand of man, in which case all would depend upon his own strength. It is because Paul is conscious of the weakness and insufficiency of all human strength, because he presupposes that man can do nothing without God, and must constantly watch over himself, lest through his own fault he lose the aid of divine grace, without which all human efforts are in vain; it is for this reason that he designates this temper of mind as one of fear and trembling, as the feeling of personal accountability and helplessness, of insecurity and instability in ourselves, by which we may be ever admonished to continual watchfulness, and to ever-renewed waiting upon God as the fountain of all our strength. Hence, as the ground of such an admonition, he appeals to this consciousness that we can of ourselves do nothing, that it is God who alone bestows upon us the power to will and to perform what is needful to our salvation; that all, indeed, depends upon his sovereign will. This feeling of dependence, the ground-tone of the Christian life, is ever to be maintained. It is this which must combat the presumption of a vain human self-reliance, which, finding itself deceived in the result, so easily gives place to dejection and despair. (See Philippians 2:12-13.—H.]. 5. The goal is reached by a gradual process (Philippians 2:15 : γένησθε). Renovatio non est talis mutatio, quζ uno momenta statim omnibus suis partibus perficiatur ac absolvatur, sed habet sua initia, suos progressus, quibus in magna infirmitate perficitur. (Gerhard, loc. xii. 9, § 126). Fiunt in conversione inchoaliones similes conceptioni, non tamen solum concipi, sed et nasci opus est; nihil tamen horum fit sine gratuita del misericordia (Augustine). 6. Φόβοςκαὶτρόμος may not be omitted, for in the renovatio just as full a view is given of the magna potentia Dei as of the magna infirmitas hominis. But γογγυσμὸςκαὶδιαλογισμός must be absent, for the first springs from self-confidence, contentment with one’s self, the second from mistrust towards God and His gifts as the source of power; the first excites a sullen will towards God, the second turns the confused spirit away from God, and ends in despair. 7. Every Christian has a mission in the world, to let his light shine round about him, and to be anxious that the darkness of the world, though it is around him, shall on this very account not be and remain in him. 8. The word of God must, as a word of life, manifest itself actively in the personal traits of the Christian, that there may be an eloquent sermon without word of mouth, in the still, noiseless walk and character. 9. As death is no loss to the Christian, still less is the martyr’s death, which is rather a ground and cause of thankful joy for the Church and for the martyr himself. AND The work of thy salvation is (1) God’s work wrought upon thee and in thee; (2) the work of the Church, within which it takes place; (3) thine own work, since thou consentest to it.—God does not give thee the flower and the fruit of salvation, but the seed, the sunshine and the rain. He does not give houses, nor yet beams and squared stones, but trees, and rocks, and limestone, and says: Now build thyself a house. Regard not God’s work within thee as an anchor to hold thy bank firmly to the shore, but as a sail which shall carry it to its port.—Fear thy depression and faint-heartedness, but take courage at thy humility before God. Consider God’s gifts, thy employment of them, the final reckoning before Him. Ever become more and more what thou really art, a light in the world.—Even in sorrow and the deepest pain, overlook not the reasons for joy. Starke:—Behold the character of righteous children, scholars, and hearers, who in their parents and teachers really see God, and therefore are obedient, as well in their absence as in their presence, since they have the everywhere-present God before their eyes and in their hearts. Our Christianity does not lead one to hide himself in deserts and convents, and thus to remain blameless, but in the midst of the perverted, degenerate world to guard himself from sin. Such knighthood will God have from us.—When the joy of the children of this world ceases, then the joy of the faithful first really begins; and the ability to rejoice in extreme sufferings, even in death itself, is a proof of the truth and excellence of the Christian religion. Rieger:—We ought never to forget the danger of being lost, to which we are exposed so long as we live in a body of sin and death, and amid the temptations of the world; and therefore we ought not to regard ourselves as beyond fear and trembling.—God does not compel and overpower us by His working, like a block. Man can do nothing without God, and God will do nothing without man and his awakened will.—As surely as God does nothing against His honor, so surely will He do nothing against our salvation.—Doubting is opposed to faith, murmuring, to love. Even now at the departure of favored children of God, the grace which has been made known in them sweetens perceptibly all sorrow over their loss, and prevents any wish to bring them back again. Gerlach:—The believing Christian is awakened and moved by God’s power. It is mighty in him. But he ought also to give himself up to it without reservation, neither opposing God’s will by murmuring, a disposition directly contrary to it, nor concealing his disobedience behind doubts, subtleties, and questions. Schleiermacher:—We ought to fear and tremble for ourselves as soon as we perceive the thought of future blessedness becoming dim in our souls, or the longing for it becoming languid in our hearts.—Every one who has such fear of that which may bring upon us adversity, every one who through this fear denies the Redeemer before men, should consider that it was the will of our dying Redeemer that His followers should take His cross upon them as their own. But we can take it upon us only in the faithful and unwearied service of truth and goodness, and of all that we recognize as the will of God. Menken:—The willing is of God and the ability to do is of God; but the using, the action, the life in conformity with such divinely awakened willing and divinely bestowed ability, is ours, is dependent upon us, upon our faithfulness.—He who could think that God indeed works in him the willing but not the performing, or that to-day he gives the willing, but the performing not until after days and years, or even not until the future life, would in that error utter a falsehood concerning God, and would deny Him.—No disposition of heart in which love and faith are wanting accords with the spirit of truth and holiness.—So also no work is good and pleasing to God by which love and faith are injured.—There is something lovely and benevolent about a man who performs every good deed as freely, as joyfully, as kindly, as if it had not been a duty at all, as if no law had enjoined it, no fear compelled it, as if, instead of proving difficult, it had cost no self-denial and no effort, as if it had sprung forth with delight and joy from his very nature, from the rich treasure of his goodness and his love. How ungracious and unlovely on the other hand is every word, and work, and endurance, in which we detect compulsion, secret reluctance, and vexation, an inward, restrained murmuring, that says to us plainly enough: all this would not be done, were it not compelled.—The worth and the good conduct of the child of God should not be the pitiable product of favorable circumstances, not that miserable, godless virtue which is ever dependent on outward circumstances, and changes as often as they change.—The Holy Scriptures contain not an empty, unpractical theory, not a rule for those who dwell in heaven, but instruction for us who live in the midst of the world, who are on the field of battle, and whose life, on account of our own inward character and relation to the world, can be nothing else but a struggle, and who can attain to freedom and peace only through manifold victories.—It was in general characteristic of the Apostle to be moved, awakened, strengthened and exalted by nothing so quickly, so deeply, so powerfully, in the depths of his heart, as by a glance forward to the day of Christ (Philippians 2:16). Heubner:—With real Christians there should be no need of any Mentor, of any higher power whose presence alone could compel them to obedience; they should do the right, no matter whether any one sees or not. With many, doing right is but an eye-service, and with such the law itself is at bottom only one more bugbear.—Christianity does not enjoin anxious scrupulousness and gloomy self-mortification, but it forbids bold assurance and defiant self-confidence. This thought—it is possible for thee to lose thy salvation—can never be fearful enough to us. We should tremble at the idea—it is possible for thee to be cast off from God.—Man must strive as though he could do all, as though all depended on himself. Joy and love in obedience characterize the Christian as a child of God, as a son in distinction from a slave.—Christians should stand in contrast with their age, should constitute the ιlite, and serve as models for others around them.—The fickle sparkle at times; the truly pious burn evenly on.—The service of sin consumes also—but it destroys the best part of the man. Passavant:—Fear and trembling, before the face of the thrice Holy One; before an unholy world, which ensnares us on every side with the allurements of sin, so that we become partakers of its sins; before ourselves, before this heart which, consciously or unconsciously, joins so readily with Satan and the world in lust and malice, which conceals within itself so many a lust, so many a lie, and so many a power of evil—a manifold tinder of destruction. Meyer:—Only blessed! is the inscription over every pious Christian’s door, as it is over the pastor’s study, over font, altar, pulpit, grave. Strive that thou mayest be blessed.—(1) Your salvation your care; (2) your salvation God’s work. The defiant heart has heard the admonition to penitence, “work out!”—the timid heart the assurance, “it is God!” Footnotes: Philippians 2:15. Γενέσθαισ in ΰ B, et al. has better support than ἦτε in A, et al.Ibid. Ἅμωμα, found in ΰ A B C et al., is better supported than ἀμώμητα, but as the more common form in the N. T. might more readily displace the latter, than the reverse. [Ibid. The Greek for luminaries (φωστῆρες), says Lightfoot, is used almost exclusively of the heavenly bodies. It occurs again in the N. T. only in Revelation 21:11, where also it should be so rendered.—H.]. IV. SECTION THIRD The conduct of the companions and assistants of the Apostle( Philippians 2:19-30)Timothy and his approaching mission to them (Philippians 2:19-24)19But I trust [hope] in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. 20For I have no man like minded, who will naturally [sincerely] care for your state. 21For all seek their own, not the things which are Jesus Christ’s. 22But ye know the proof of him, that as a son [child] with the [a] father, he hath served with me in [for] the gospel. 23Him therefore I hope to send presently [immediately] so soon as I shall see how it will go with me. 24But I trust in the Lord that I also myself shall come shortly. AND Php_2:19. But I hope (ἐλπίζωδέ) in spite of the martyrdom, (σπενδέσθαι, Philippians 2:17) which he apprehends. He regards a favorable result as possible, but only because he hopes in the Lord Jesus (ἐνκυρίῳἸησοῦ) who is the ground of his hope (1 Corinthians 15:19), so that he is confident of being able to dispense with Timothy, and to send him shortly to them (Τιμόθεονταχέωςπέμψαιὑμῖν). This also took place, since the second epistle was written to him after this. Ταχέως is limited by Philippians 2:23. The simple dative ὑμῖν is stronger than πρὸςὑμᾶς, not merely equivalent (Van Hengel), for the latter is only local, while the former marks his longing for the Philippians—their attachment to each other.—That I also may be of good comfort, gives the purpose (ἵνα) of the mission; κἀγώ, found only here, refers to the effect of the letter in allaying the anxiety of the church concerning Paul, who also needed the same alleviation with respect to them (εὐψυχῶ, also found only here), for the church is exposed to many dangers (Philippians 1:27-30; Philippians 3:1-21; Philippians 4:2).—When I know your state. Γνούς indicates definite knowledge, the object of which is τὰπερὶὑμῶν. He needs and expects to receive through Timothy good news as well as certain information. He ascribes special importance to Timothy’s communications, for not only had Epaphroditus been a long time away from Philippi (Philippians 2:25-30), but he wished also to learn the effect of this present letter, and Timothy understood him perfectly, and was aware of all that concerned and interested the Apostle. Philippians 2:20. For I have no man like-minded, οὐδέναγὰρἔχωἰσόψυχιν. [The comparison here is between Timothy and other persons, not between him and Paul; since the object of the remark clearly is to state why the Apostle sends Timothy rather than any one else.—H.]. This last reason alone he makes prominent, and hence unfolds it still further.—Who will sincerely care for your state. Ὅστις describes the character of Timothy: such a one as that, etc., and ἰσόψυχος (found only in this place in the New Testament), referring through ἔχω to the Apostle, is more closely defined in its mode of action, entirely like φίλοςἴσοςτῇψυχῇμου (Deuteronomy 13:6). Γνησίως marks the uprightness and purity, the freedom from false, self-seeking arts, by which he will show his solicitude for them (τὰπερὶὑμῶνμεριμνήσει) when he comes. The sympathy with which he will enter into their relations and circumstances (τὰπερὶὑμῶν, not τὰὑμῶν, 2 Corinthians 12:14), your estate, your possessions. [The verb is future with reference to the concern for them which Timothy would manifest on his arrival among them.—H.] Philippians 2:21. For all (οἱπάντεςγάρ) answers to οὐδένα. The article merely denotes a limitation. Those only are referred to who, from their situation being in the Apostle’s immediate circle at the time, would be compared with the like-minded (ἰσόψυχος) Timothy.—Seek their own, not the things which are Jesus Christ’s (τὰἑαυτῶνζητοῦσιν, οὐτὰΧριστοῦἸησοῦ), hence do not act sincerely (γνησίωζ.) Comp. Philippians 2:4. We are not to think of the hardships of the journey to which they preferred their own comfort (the Greeks), or that οἱπάντες is equivalent to “many,” “the most” (Grotius, et al.), or that they are Philippensibus cogniti (Van Hengel), or that the word ‘more’ is to be understood with ζητεῖν, (Erasmus), although self-seeking has its gradations. No reference is made to those designated in Philippians 1:15; Philippians 1:17. It would not have occurred to Paul to send any of them. Those spoken of in Philippians 1:14, might be of the number. Of those mentioned in Colossians 4:10-14; Philem. Philippians 2:24, Demas probably is the only one who was with him. This view seems to be confirmed by the fact that the Apostle cannot send Timothy away immediately (Philippians 2:19; Philippians 2:23). Philippians 2:22. But ye know the proof of him (τὴνδὲδοκιμὴναὐτοῦγινώσκετε). Timothy was indeed known to the Philippians, and had been with them (Acts 16:1; Acts 16:13; Acts 17:14); hence the verb is indicative, not imperative (Vulg., cognoscite). On δοκιμήν, indoles spectata, see Romans 5:4; 2 Corinthians 2:9; 2 Corinthians 9:13.—The proof consists in this: That as a child with a father, he hath served with me, ὅτιὡςπατρὶτέκνονσὺνἐμοὶἐδούλευσεν. Instead of saying simply ἐμοί, he proceeds with σὺνἐμοί in a variatio structurζ (Winer’s Gram., pp. 422, 577), in order to indicate that he is speaking of a service shared with himself, which is more nearly defined by the additional clause: for the gospel (εἰςεὐαγγέλιον), its advancement, (comp. Philippians 1:5). Philippians 2:23. [By μέν here Paul opposes his sending of Timothy to his own coming as he hopes (δέ, next verse).—Οὖν, therefore, since the Apostle would be thus relieved (εὐψυχῶ, Philippians 2:19), and Timothy (τοῦτον) had such qualifications for the service. Both grounds of the inference should be recognized.—H]. What follows here defines more closely the ταχέως in Philippians 2:19. [The “shortly,” “speedily” there, is relative with reference to the result of the crisis of which he now speaks as near at hand.—H].—Him therefore I hope to send immediately, (τοῦτονμὲνοὖνε̇λπίζωπέμψαι). Τοῦτον sums up the characteristics mentioned in Philippians 2:20; Philippians 2:22.—So coon as I shall see how it will go with me, (ὡςἄνἀφίδωτὰπερὶἐμέ). For the form ἀφίδω instead of ἀπίδώ, see Winer’s Gram. p. 45. It is like ἀφελπίζοντες in Luke 6:35. The verb, according to its signification, points to the distance (prospicere), to see forward to the issue; it indicates his tender anxiety to send Timothy as soon as possible. Ὡς, as, in point of time, and with ἀν, as soon as ever his relations change, or there is a definite prospect of the issue, one or the other of them will come.—Ἐξαυτῆς sc. ὥρας (Acts 10:33; Acts 11:11; Acts 21:32; Acts 23:30), emphatic limitation of πέμψαι. [He would send Timothy at once on being able to make him the bearer of good tidings. As Lightfoot remarks ὡςἄν. … ἐξαυτῆς is=at once when.—H.] Philippians 2:24. But I trust in the Lord (πέποιθαδὲἐνκυρίῳ). Δέ answers to μέν in Philippians 2:23. Although he hopes he will be able to send Timothy, yet he has confidence in the Lord (Philippians 2:19): That I also myself shall come shortly (ὅτικαὶαὐτὸςταχέωςἐλεύσομαι); thus not merely Timothy, but he himself will come to them. Comp. Philippians 1:25-26; Philem. Philippians 2:22. [The Apostle expects not only to be set at liberty as Timothy will be sent to inform them, but to be able to use his own liberty for the purpose of coming to them.—H.] Here also there is an alternative, a presentiment of death and a hope of freedom, a wavering between martyrdom and a restored, free activity. AND ETHICAL1. Friends should maintain fellowship with each other even when they are far apart in body. This is essential to the true welfare of each. 2. Letters and messengers are the means of communication, but in each case truth is our ultimate reliance as in personal intercourse, and this is found in its full extent only where there is a deep interest in the cause of Christ, and where selfishness does not reign. 3. Greater than the sorrow for weak and false brethren should be the joy over one true friend. 4. Even the apostolic church and the apostles had to suffer from the selfishness which hindered their complete prosperity: perfection is not reached at the beginning but only at the end. 5. Hope and confidence are to be based only upon the Lord, and are justifiable even in time of trouble, even when our hopes are not realized in the form that we expected, when indeed the future is shaped for us in exact opposition to our ideas. AND Where love for the brethren is founded on faith in the Lord—the basis of true fellowship—there will a lively hope in Him as the Ruler of the world manifest itself, giving confidence that the course of events shall result in the welfare of the church and of the individual. We see this illustrated in the case of Paul imprisoned at Rome, who, though of a melancholy, choleric temperament, was always hopeful. Candor in judging persons and things is as great as it is rare. It is based on perfect purity. Even the subtlest selfishness pales before it. A teacher in the church, a minister of the word of Christ, has especially to guard himself from selfishness, both in its most refined and its noblest forms.—Hope in the Lord, and hope all that thy heart desires, if it find pleasure in the Lord, but reckon not upon thy heart or thy hope. Starke:—Not our own, not our humors, not our desires, but what is Christ’s will, the advancement of His kingdom, must we seek as paramount in ourselves and in others, if we would be saved.—Since there is so many ‘a slip between the cup and the lip,’ we ought to speak cautiously of future events, saying: l hope so, if God will, etc. See James 4:13 ff. Schleiermacher:—All special love of one person for another, so far as it is truly brotherly, must be purely Christian. Menken:—Such a man as Paul, in his holy, heavenly disposition, in the quiet, true greatness of his character, in the earnestness, purity and majesty of his life, his willing and his working, could not have many equals. Heubner:—True friendship is rare; for a friendship such as makes two hearts one, requires not merely a similarity of certain general principles in duty and religion, but a similarity of inclinations, sentiments, and of essential principles. No one has more false friends than Jesus. Thus how rare, even among Christ’s servants, is an entirely pure, unselfish mind! The coarsely selfish serve their belly, Mammon; the more refined their honor, their system, their school. Footnotes: Philippians 2:19. [Our English Version often confuses the renderings of ἐλπίζω and πέποιθα with each other. See the notes on Philem. Philippians 2:23, p. 23 (Lange’s Series).—H.]. Philippians 2:23. [“Presently,” by an old English usages “immediately,” as in 1 Samuel 2:16; Matthew 26:53. See Eastwood and Weight’s Bible Word Book, p. 38. This change in the meaning of the English word conceals from the reader the relation in which “shortly” (ταχέως) in Philippians 2:19, and “immediately” here (ἐξαυτῆς) stand to each other.—H.]. Ibid. [On the form ἀφίδω, see the Exegetical Notes below.—H.]. 2. The return of Epaphroditus to them (Philippians 2:25-30.)25Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellow-soldier, but your messenger, and he that ministered to my wants. 26For he longed [was longing] after you all, and was full of heaviness because (that) ye had heard that he had been sick. 27For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28I sent him therefore the more carefully [speedily], that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29Receive him therefore in the Lord with all gladness; and hold such in reputation [honor]: 30because for the [sake of his] work (of Christ) he was nigh unto death, not regarding [hazarding] his life, to supply your lack of service toward me. AND Php_2:25. Yet I supposed it necessary—ἀναγκαῖονδὲἡγησάμην. Δέ points to the sending of Timothy and the visit of Paul, which may indeed be near at hand, but still are uncertain, more especially Paul’s visit. Philippians 2:26 states the reason for his supposing it necessary to send him.—Epaphroditus (Ἐπαφρόδιτον) is not mentioned elsewhere, and is not identical with Epaphras, (Colossians 1:7; Colossians 4:12; Philem. Philippians 2:23). [Epaphras had his circuit of labor in Phrygia or Asia Minor (Colossians 4:12), while Epaphroditus, as we see here, had his circuit in northern Greece or Macedonia. The names, however, are not decisive, as they may be different forms of the same name.—H.] The name signifies “lovely,” “charming,” and was not uncommon (Tac. Ann. VI. 55; Seut. Domit. § 14). He was no unimportant person to Paul and the Philippians. The Apostle, it will be noticed, commends him very highly.—My brother, and companion in labor, and fellow-soldier (τὸνἀδελφὸνκαὶσυνεργὸνκαὶσυστρατιώτηνμου).—The pronoun belongs to all three nouns. The first designates him as the partner of Paul’s faith, the second as his partner in office or labor, the third as sharer of his conflicts and dangers; a climax proceeding from a more general to a more definite relationship. On συστρατιώτης, see Philem. Philippians 2:2; 2 Timothy 2:3-5. On συνεργός see Philippians 4:3; Colossians 4:11; 1 Corinthians 3:9. On ἀδελφός without ἐνκυρίῳ (Philippians 1:14) see Philippians 1:12; Philippians 3:1; Philippians 3:13; Philippians 4:1; Philippians 4:8; Philippians 4:23; Colossians 1:1; Ephesians 6:23.—But your messenger, and he that ministered to my wants.—Υμῶν, as emphatic precedes (opposed by δέ to μου), and belongs to both substantives (ἀπόστολονκαὶλειτουργὸντῆςχρείαςμου). The first designates him as the deputy or messenger of the Philippians, as in 2 Corinthians 8:23. It cannot mean here an Apostle (Vulg., Erasmus, et al.). The second designates him as the servant of the Philippians, and his errand is more fully defined by τῆςχρείαςμου, so that we have it stated by whom and for what purpose he was appointed. The word is general in its meaning, as in Romans 13:6, where rulers are called λειτουργοί, while in Philippians 2:4 δίακονος is used. So also λειτουργία in 2 Corinthians 9:12, λειτουργεῖν, Romans 15:27, have a general signification.—To send to you (πέμψαιπρὸςὑμᾶς, not ὑμῖν, as in Philippians 2:19).—The verb does not signify remittere (Grotius: simplex pro composito). The idea of sending back yields entirely to the idea of sending away. Philippians 2:26. For he was longing after you all.—Ἐπειδή introduces the reason of his mission (comp. 1 Corinthians 1:21-22; 1 Corinthians 14:16; 1 Corinthians 15:21).—Ἐπιποθῶνἦνπάνταςὑμᾶς. marks his constant longing for the whole church and its individual members. An intimate acquaintance with the church and close relation to it are presupposed. Though the Apostle would gladly retain him, yet he is induced to send him to Philippi, lest this longing which had seized him after his sickness, should bring on a relapse in his weakened state. The imperfect is used with reference to the time of their receiving the letter, and of the arrival of Epaphroditus; for at the time of writing he is still in the state of mind described. [Whether he suffered this sickness at Rome, or on his journey from Philippi to Rome, is uncertain. Perhaps the latter view agrees best with the probable interpretation of Php 2:30.—H.]—And was full of heaviness, because ye had heard that he had been sick.—Καί adds still another reason. Ἀδημονῶν (from ἀ privativum and δῆμος, ‘foreign,’ ‘wretched,’ like the German “elend,” without country, homeless, in distress, as in Matthew 26:37; Mark 14:33, the reason of which is: διότιἠκούσατεὅτιἠσθένησεν. How the Philippians had heard this, and whence Epaphroditus had received his information, is not known, and is in no way indicated. Philippians 2:27. For indeed he was sick—καὶγὰρἠσθένησεν.—[The καί, says Lightfoot, implies that the previous ἠσθένησεν understates the case.—H.] This addition confirms the report of his sickness which they had received, and at the same time supplements it: nigh unto death (παραπλήσιονθανάτῳ). This is an adverbial limitation, but neither elliptical, so that ἀφίκετο is to be supplied (De Wette), nor a solecism (Van Hengel).—But God had mercy on him (ἀλλ’ ὁθεὸςἠλέησεναὐτόν).—His recovery is, in the estimation of the Apostle, first of all an act of grace towards Epaphroditus.—By way of supplement he then adds: And not on him only, but on me also—οὐκαὐτὸνδὲμόνον, ἀλλὰκαὶἐμέ. Δέ introduces something explanatory, as in Philippians 2:8, and often. See Winer’s Gram. p. 443.—Lest I should have sorrow upon sorrow.—Ἵνα introduces the purpose of the ἠλέησεν: μὴλύπηνἐπὶλύπηνσχῶ. The λύπη which still remains is his bonds, his imprisonment, and consequent suffering (Philippians 1:12-26); the other, which has been removed, is the distress occasioned by his companion’s sickness and apprehended death. Si ad vincula accessisset jactura amici (Grotius).—The view that one sorrow (λύπη) springs from his sickness, the other from his death, is incorrect (Chrysostom, Erasmus, et al.). Philippians 2:28. I sent him therefore the more speedily, or earnestly, i.e., with the greater despatch (σπουδαιοτέρωςοὖνἔπεμψααὐτόν).—The οὖν refers to the recovery of Epaphroditus, and to his intense longing after Philippi, which are the reasons for his speedy departure. With the comparative must be supplied: “than I should have done, had you not been disturbed by hearing of his sickness” (Winer’s Gram. p. 243). Comp. Philippians 1:12.—The Apostle’s purpose is: That, when ye see him again, ye may rejoice (ἵναἰδόντεςαὐτὸνπάλινχαρῆτε).—Paul wishes the Philippians to rejoice anew, since their anxiety on account of the illness of Epaphroditus was removed. Πάλιν belongs to χαρῆτε, since as a rule it stands either before or immediately after the word to which it belongs. See Gersdorf, Beitrδge, p. 491 sq. It should not be joined with ἰδόντες, especially as he was not sent that the Philippians might see him again.—The joy of the Philippians will react upon the Apostle: And that I may be the less sorrowful (κἀγὼἀλυπότεροςὦ).—“There is a delicate blending here of his own interest and sympathy with that of the beloved Philippians” (Meyer); quum sciam, vos gaudere (Bengel). While he is in bonds he cannot be ἄλυπος, but yet he is less sorrowful (ἀλυπότερος), since the sorrow (λύπη) with regard to the anxiety and condition of the Philippians is removed. Philippians 2:29. Receive him therefore in the Lord with all gladness.—The προσδέχεσθε, emphatic by position, requires a reception of Epaphroditus (αὐτόν), which shall most fully correspond (οὖν) with Paul’s purpose in sending him (Philippians 2:28, ἵνα—χαρῆτε), and one which shall be worthy of a Christian church (ἐνκυρίῳ, and comp. ἐνκυρίῳἀξίωςτῶνἁγίων, Romans 16:2); for it should be with all joy (μετὰπάσηςχαρᾶς), without any admixture of chagrin or discontent on account of the sickness of Epaphroditus, or of his coming too soon or too late.—And hold such in honor (καὶτοιούτουςἐντίμουςἔχετε). Theophylact remarks very justly: ἵναμὴδόξῃαὐτῷμόνῳχαρίζεσθαι,κοινῶςπαραίνειπάνταςτοὺςτὴναὐτὴνἀρετὴνἐπιδεικνυμένουςτιμᾷν. Yet he has Epaphroditus in view as the individual of the class referred to (Meyer). Hence the suspicion that the Philippians were inclined to undervalue others (Wiesinger, with reference to Philippians 2:3) has no support here. Philippians 2:30. Because for the sake of his work he was nigh unto death—goes back at once to the person intended. The reception and honor required for Epaphroditus, are based upon (ὅτι on his work (διὰτὸἔργον); for this and nothing else brought upon him the severe illness (μέχριθανάτουἥγγισεν; and Philippians 2:27, ἠσθένησενπαραπλησίονθανάτῳ). Under τὸἔργον we are to understand, according to the context (Philippians 2:25 : ὑμῶνἀπόστολονκαὶλειτουργὸντῆςχρείαςμου; and Philippians 2:30 : τῆςπρόςμελειτουργίας), the commission assigned to him by the church as the bearer of their gifts to the Apostle, and his zeal in the performance of that service. Hence it is not his activity in teaching, opus a Christo ei demandatum (Van Hengel); or labor for the gospel (Schenkel); or the enmity of Nero (the Greek interpreters), both of which are opposed to the context, since Philippians 2:25 designates Epaphroditus as Paul’s συνεργός and συστρατιώτης on account of his office and conduct in general, not especially in Rome, while the latter view contradicts also the history (Acts 28:30-31). Whether we are to limit his work to his sojourn at Rome (Meyer) may be doubted. Why may it not include his journey also, which certainly was an arduous one?—Hazarding, or staking his life (παραβολευσάμενοςτῇψυχῇ) states the way in which he came so near losing his life. This verb occurs as seldom elsewhere as the other reading (παραβουλευσάμενος); yet that (παραβολεύσεθαι) has a less familiar sound than παραβουλεύεσθαι, and has also better witnesses, and a sense that offers itself less readily. Παραβολεύεσθαι is αράβολονεἶναι, “to be a fool-hardy” or “reckless person,” as περπερεύεσθαι is πέρπερονεἴναι, “to he a boaster, braggadocio” (1 Corinthians 13:4). See Winer’s Gram. p. 93. Τῇψυχῇ is dative of the respect in which (Winer’s Gram. p. 215). It is his life, not money, property, time, which he put at hazard, or (to keep nearer to the word) squandered. We see in this prodigality the measure of his zeal. Whether the season of the year, his haste, means of travel by land and water, were concerned in the case, is not indicated, is simply unknown. Παραβουλευσάμενος would mean male consulens vitζ (Luther), since he regarded his life so lightly). Tischendorf. (ed. VII. maj. II. p. 473) compares Cζsar (Bell. Gal.): adeo esse perterritos nonnullos, ut suζ vitζ durius consulere cogantur, and the verbs παραφρονεὶν, παραλογίζεσθαι, and finds this rendering the more suitable, because there is then only temeritas, not guilt, in a holy work. Yet we are the less to assume the reproach of a censurable temeritas in παραβολεύεσθαι, from the fact that the watchers by the sick in the ancient church were named parabolani (from παραβάλλεσθαι, whence παράβολος and then παραβολεύεσθαι, are derived); yet certainly the name implied no reproach, but was meant solely to recognize their, fearless courage. The conclusion states the object of the participial clause.—To supply your lack of service toward me. Ἵνα introduces the motive for such exposure (παραβολευσάμενοςτῇψυχῇ) which is that he might fill up, (ἀναπληρώσῃ), etc. Parallel to this Isaiah 1 Corinthians 16:17 : ὅτιτὸὑμέτερονὑστέρημααὐτοὶἀνεπλήρωσαν. Comp. 2 Corinthians 11:9; Philemon 1:13; also Colossians 1:24 : ἀνταναπληρῶτὰὑστερήματατῶνθλίψεωντοῦΧριστοῦ. The verb denotes not merely filling, but filling usque ad Gram, and being emphatic by position, gives prominence to the act. The object is τὸὑμῶνὑστέρημα, which differs from τὸὑμέτερονὑστέρημα, by bringing to view the lack of personal ministration as defined by the genitive (τῆςπρὸςμὲλειτουργίας). The service (λειτουργία) according to the expression itself, and the context, is the pecuniary relief or supplies which the Philippians could not bring and present in person, but were obliged to remit through Epaphroditus. Luther: “in order that he may serve me in your stead.” The apostle finely and delicately views the absence of the Philippians as a deficiency in that service, and bespeaks their grateful sympathy in the affliction of their delegate who had performed his mission with equal courage and skill (Meyer). [In designating the absence of the Philippians in the presentation of their gift as something which was wanting to make it complete, he expresses no censure, but shows merely his affection for those of whose personal intercourse he found it so painful to be deprived, (Schenkel).—H.] Hence it is incorrect to join ὑμῶν with λειτουργίας, to understand this last word in general of every service (Rilliet: les services, dont j’ avais besoin) in disregard of the limitation furnished by the context, or even as res necessariζ, and τὸὑμῶνὑστέρημα as defectus qui subvenitis (Hφlemann.) AND ETHICAL1. The best men and Christians often show a union of opposite virtues; for example, Epaphroditus. The finest delicacy of soul, which if alone might seem excessive and effeminate, allies itself to a manly courage, which sets at naught life itself. The deepest love of the church does not exclude a most faithful attachment to its great Apostle, nor anxiety for the present moment forbid sympathy for a distant community. One may reverence and acknowledge superior men, and yet give all the glory to God alone; may be anxious for his own soul, and yet give himself to the welfare of the church, and the common service of its membership. 2. God looks not upon the individual merely in his sorrow. Every instance of God’s help is an act of His compassion for the sake of others, as well as of the sufferer; because we are members together, and have joy whenever God causes any one member to rejoice. 3. [Rev. J. Trapp:—Epaphroditus was sick nigh unto death, and Paul distressed on that account. This should not have been if St. Paul could have cured him, as he did others. This shows that the Apostles cured the sick, and did miracles, not by their own power, or at their own pleasure, etc.—H.] AND All that thou doest with respect to others regard as a duty which the Lord Himself demands of thee. By the faithful performance of duty, rightly apprehended, thou dost promote the welfare of those with whom God has placed thee.—Above all be a brother to thy neighbor, and thou wilt be his helper not in joys and labors alone, but also in suffering and victorious endurance. Observe how clear a vision true Christian love has in all our relations, even the most difficult, and how strong it is even in the most trying times. The thread which we are to grasp, to hold firm, never escapes its sight; nor does strength to do what is right, and what is salutary, and beautiful, and lovely at the same time, fail its arm. Whether God’s hand smites thee or preserves thee, still feel the pity of the Father’s heart which stretches out the arm and lifts the hand. Starke:—Neither nature nor grace produces stoics, unsusceptible men; but the susceptibility of friendship, which already exists between kinsmen and friends, is sanctified and perfected by grace.—Unbelief looks to nature and medicine as the only remedies in sickness; faith looks to the providence of God also, by virtue of which He comes to the aid of man’s nature, as well as of medicine and care, with a special influence and blessing.—When believers look upon one another, they see also the inner, renewed nature, through the covering of the outer man; and because a tender love exists between them, the sight of each other refreshes, quickens them. Rieger:—We must not expect grace to lift us above all alternations of feeling into a state of entire tranquility.—It is a mistake to suppose that one must be equally well equipped at all times. Even in the holy soul of our blessed Saviour there were changes of feeling. Schleiermacher:—At the bottom of all love between individuals there must be love for the entire body to which they belong as living members; on the other hand, this love for the whole body is the consequence of affection for the individuals. Menken:—One might think that this tenderness of feeling on the part of Epaphroditus went almost too far; on the contrary, we are to notice also here that one possessed of such extreme sensibility may yet be a strong man, and that a very tender heart may nevertheless be a very firm heart. It was not a trifling act for a Christian, one of a sect everywhere spoken against, everywhere hated and oppressed, which found no protection under Jewish or Gentile rule, to travel from Philippi to Rome in order to carry aid to a Christian teacher, an Apostle, yea, the hated and now imprisoned Paul, over whose approaching death his enemies were already rejoicing, and take his stand publicly before the world, by the side of this man, and say, “I am his friend.”—They knew that by faith and prayer one can move heaven and earth, but they did not regard faith and prayer as amulets, or talismans, that are able to expel all darkness and distress from a Christian’s life, and to raise him above all humble waiting on God’s help, above all subjection of his own will to God’s will. Heubner:—Life, especially the life of a faithful servant of Christ, possesses great value. For such a life we ought to pray; and it is an act of God’s grace when it is preserved to the church. Passavant:—If one were separated ever so completely from all other men, still he is a warrior and combatant, since in his own heart are the worst enemies of his heavenly peace. Footnotes:Philippians 2:27. Ἐπὶλύπην in A B C D E F, et al; ἐπὶλύπῃ K has but sight support. Philippians 2:30. The manuscripts give ἔργον alone, or in connection with κυρίου(ΰ A), Χριστοῦ (B), or θεοῦ, also with the article. Probably all the additions are glosses. [For the absolute use of τὸἔργον see Acts 15:38. “The authorities being very evenly divided, neutralize each other. All alike are insertions to explain τὸἔργον” (Lightfoot). Ellicott is inclined to retain τοῦΧριστοῦ.—H.] Philippians 2:30. Παραβολευσάμενος in ΰ A B D E F G, et al; παραβουλευσάμενος in C K L, and some other manuscripts. The first lectio is the more difficult, See the exegesis. [meyer, Ellicott, Alford, Wordsworth, Lightfoot adopt παραβολευσάμενος.—H.] [The most natural supposition is that Epaphroditus brought upon himself this sickness, which was so nearly fatal, in consequence of some special exposure on the journey, or of the fatigue incident to travelling with such despatch, in his impatience to reach the Apostle. It does not comport so well with our ideas of Paul‘s character to ascribe it to his “anxious attendance on the Apostle at Rome” (Ellicott). Paul did not exact, hardly was willing even to accept, such self-denying services from others. For exemplifications of Paul’s delicate regard for the safety, health and comfort of others, the reader may see Dr. Howson’s Lectures on the Character of St. Paul, pp. 78–83 (London, 1864).—H.] V. SECTION FOURTH Warning against Judaistic teachers and wicked deceivers Philippians 3:1 to Philippians 4:11. The disposition of these teachers in contrast with that of the Apostle(Philippians 3:1-16)(1) The Apostle warns his readers against the disposition of these false teachers, especially their pride (Philippians 3:2-7); points out plainly the opposition between righteousness which is of the law and that which is of faith (Philippians 3:8-11); declares with humility that he is yet striving after perfection (Philippians 3:12-14), and concludes by exhorting them to unity (Philippians 3:15-16). 1Finally, my brethren, rejoice in the Lord. To write the same things to you, to 2me indeed is not grievous, [irksome] but for you it is safe. Beware of [the] dogs, beware of [the] evil workers, beware of the concision. 3For we are the circumcision, who worship (God) in the Spirit [of God] and rejoice [glory] in Christ Jesus, and have no confidence in the flesh. 4Though I might [can] have confidence (also) in the flesh. If any other man thinketh that he hath whereof he 5might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee: 6concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7But what things were gain to me, those I [have] counted 8loss for Christ. Yea, doubtless, and I count all things (but) loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them (but) dung [refuse] that I may win Christ, 9and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by [upon] faith; 10that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable [being conformed] unto his death: 11if by any means I might attain unto the resurrection of the dead. 12Not as though I had already attained, either were already perfect: but I follow after, that I may apprehend [lay hold upon] that for which also I am apprehended 13[was laid hold upon] of [by] Christ Jesus. Brethren, I count not myself to have apprehended [to have laid hold upon] but (this) one thing: (I do,) forgetting 14those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. 15Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. 16Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing [in the same let us walk]. AND Php_3:1. Finally (τὸλοιπόν) as formula progrediendi begins (Bengel) as in Philippians 4:8; Ephesians 6:10; 2 Corinthians 13:11; 1 Thessalonians 4:1; 2 Thessalonians 3:1), a section usually near the end. Hence in the glow of feeling the Apostle always adds “my brethren” (ἀδελφοίμου or ἀδελφοί). It does not conclude what immediately precedes (Schenkel), nor does it so necessarily indicate the end, that Philippians 3:2 follows as a digression (Meyer).—Rejoice in the Lord (χαίρετεἐνκυρίῳ). This is of the first importance, and corresponds with the ground-tone of the letter (see Introd. § § 1, 2, p. 4; and comp. Philippians 4:4; Philippians 2:17-18; Philippians 2:28; Philippians 1:18; Philippians 1:25). Their joy should have its origin and element in Christ (Romans 14:17; 1 Thessalonians 1:6). That the emphasis falls upon this expression is shown by the final exhortation (Philippians 4:1) στήκετεἐνκυρίῳ (Philippians 4:2), which lies at the foundation of that given here, and appropriately follows the warning against the false teachers who would separate them from the Lord.—To write the same things to you, to me indeed is not irksome but for you it is safe (τὰαὐτὰγράφεινὑμῖν, ἐμοὶμὲνοὐκὀκνηρόν, ὑμῖνδὲἀσφαλές). We infer from ὀκνηρόν (from ὄκνος ‘sluggishness,’ ‘delay,’ like πονηρός, qui aliis πόνους facit), which in Matthew 25:26; Romans 12:11, signifies ‘slothful,’ that an unpleasant task is meant, and that may consist in a formal repetition of his words. Ἀσφαλές (from σφάλλω, labo, vacillare facio), properly “firm, secure,” (Hebrews 6:19; Acts 21:34; Acts 22:30; Acts 25:26), or ‘adapted to secure,’ ‘make safe,’ presupposes warnings against imminent dangers. It is clear that Paul, ‘who writes the same things’ (τὰαὐτὰγράφει), only for the sake of the Philippians, would prefer not to be compelled to do so; it is, therefore, no feeling or confession of poverty of thought (Baur). It is also evident that τὰαὐτὰγράφειν does not refer to consolation, exhortation, which would not be to him burdensome (ὀκνηρόν). Hence it is not the preceding exhortation to rejoice that is meant (Bengel, Wiesinger, and others). Both adjectives lead us to think of the warning as directed against false teachers in Philippi. But in this letter Paul as yet has written nothing about these teachers, since those mentioned in Philippians 1:15; Philippians 1:17 sq. are in Rome and may be endured, whereas those here are of the most dangerous character. It is most natural to think of another letter of Paul’s to Philippi, especially as Polycarp says of Paul (Philippians 3): ἀπὼνὑμῖνἔγραψενἒπιστολάς, εἰςἃςἐὰνἐγκύπτητεδυνήσεσθεοἰκοδομεῖσθαι. He also says in another passage (Philippians 2), preserved only in a Latin translation.: Ego autem, nil tale sensi in vobis vel audivi, in quibus laboravit beatus Paulus, qui estis in principio epistolζ ejus, de vobis enim gloriatur in omnibus ecclesiis. The meaning of this is not: “Ye are in the beginning of his letter,” but according to 2 Corinthians 3:1-3 : “Ye are from the beginning, in the beginning, his letters, letters of recommendation.” Why may not an epistle to the Philippians have been lost, as well as that to the Laodiceans (Colossians 4:16), and one to the Corinthians (Bleek, Studien und Kritiken, 1830, p. 625; Winer’s Realw.; p. 673)? The view that quζ prζsens dixeram should be supplied (Pelagius, Erasmus, and others) is untenable; for he does not say καὶγράφειν, nor can we suppose, with Heinrichs and Paulus, that from τὰαὐτὰγράφειν to Philippians 4:20, we have an esoteric letter to his more intimate friends, while the remainder is an exoteric letter to the church. This is an arbitrary notion, and does not help us at all to explain the language; “it is a manifest historical and psychological misconception,” says Meyer, “if we only think of Paul’s relations to the Philippians.” [Paul had been at Philippi twice after his founding of the church there (Acts 20:1-2) where this city must have been among “those parts” mentioned in that passage, and again on his return to Macedonia after the three months in Greece, (Philippians 3:3; Philippians 3:6); and on these occasions he must have given to the Philippian Christians much and varied oral instruction. The γράφειν as present will bear the emphasis—“to be writing as I now do”—and this could be opposed to the warnings which they had heard from his lips, when among them. The act of dictating and writing to them would thus be tacitly opposed to the easier task of merely speaking to them. He would submit cheerfully (οὐκὀκνηρόν) to the trouble of repeating his instructions in every form, with the pen or the voice, if he could only by such or any other means secure them against the dangers to which they were exposed. So, among others, Calvin and Wiesinger. Prof. Lightfoot understands the expression as referring to the Apostle’s reiterated warnings against dissension in this letter, and Bishop Ellicott of his exhortations, expressed or implied, to rejoice in the Lord.—H.] In χαίρετεἐνκυρίῳ we see Paul’s aim, in οὐκὀκνηρόν his readiness, in ἀσφαλές the church’s danger and want, and in τὰαὐτά (not τὸαὐτό) the variety or compass of his teachings. Philippians 3:2. Beware of [the] dogs, beware of [the] evil-workers, beware of [the] concision. Βλέπετε, followed as here by a direct accusative, strictly means ‘behold,’ ‘fix your eye upon;’ and so in 1 Corinthians 10:18; 1 Corinthians 1:26. See Winer’s Gram., p. 223. The proper Greek for ‘beware of, would require ἀπό With the genit. after βλέπετε (Mark 8:15; Mark 12:38). The one sense here involves the other; videte et cavebitis (Bengel). The threefold repetition marks the Apostle’s earnestness and the importance of the warning (Winer’s Gram., p. 609), while it corresponds gradatione retrograda (Bengel) to the three clauses (Philippians 3:3) which describe only a single class of teachers, and hence not three different kinds of false teachers (Van Hengel). The first substantive (τοὺςκύνας) was a term of reproach with heathen and Jews, and implies ‘impudence, shamelessness’ (in Matthew 15:26, τοῖςκυναρίοις, less severe); among the Jews it (κύνας) implied also uncleanness (Matthew 7:6; Revelation 22:15), and among the heathen that of ferocity and malevolence. It is most natural to retain here the biblical idea, viz., profane, impure, shameless, thereby indicating the moral character of the teachers in question. Hence it is not to be understood of mere shamelessness (Chrysostom), or this together with covetousness (Grotius), or ferocity or violence (Rilliet), and least of all a special class: homines a Christi professione ad Judζorum superstitionem reversi, imitatores canum ad vomitum suum redeuntium (Van Hengel). Τοὺςκακοὺςἐργάτας designates their activity, not as πονηρόν, evil to others, but as evil in itself, unprofitable, injurious (comp. δόλιοιἐργάται, 2 Corinthians 11:13). See the contrast in 2 Timothy 2:15. Van Hengel is incorrect: qui se a Christo quidem non avertunt, sed superstitione illa divinam corrumpunt doctrinam. Τὴνκατατομήν, paranomasia nam gloriosam appellationem περιτομῆς vindicat Christianis Philippians 3:3, κατατὲμνα de concisione vetita, Leviticus 21:5; Leviticus 1 Reg. Leviticus 18:28; non sine indignatione loquitur (Bengel). See Winer’s Gram., p. 638. The language here states the result of their activity; with their circumcision they effect only an outward mutilation. This ironical and sarcastic paranomasia (found often in Paul as well as in Luther) marks only the quality, not the quantity (Baur), of the circumcision, and is to be taken passively in its concrete sense, i.e., the mutilated, not the mutilators. The reference is not to idolatry (Beza, et al.), or to a separation of faith from the heart (Luther), a sundering of the church (Calvin, et al.), and still less to a class of teachers: Judζi, fiduciam suam in carnis circumcisione potentes atque ita ad Christum venire nolentes, sed illum contemnentes et spernentes (Van Hengel). It is certain that they were Judaists, as in Galatia, and were active at Philippi, and though they had no success and no adherents at Philippi, yet were dangerous opponents of Paul’s view of Christianity. The severity of the Apostle’s language contrasts strongly with his joy and friendliness with reference to the Philippians, but was justified by the fact that a spiritual field so fair and hopeful was threatened and endangered by such disturbers. The condition itself of the church furnished a reason for his sharpness against them. The contrast in Philippians 3:3 sheds further light on this point. Philippians 3:3. For we are the circumcision (ἡμεῖςγάρἐσμενἡπεριτομή). Causa, cur, Philippians 3:2, alios tam longe secludat (Bengel). [Paul justifies here (γάρ) his refusing to recognize the Judaists as the advocates of true circumcision. They are destitute of the marks of those who answer to that character. They substitute an outward form for the spirit of true worship, and rely upon their own works for acceptance, instead of the righteousness offered to them in the gospel; whereas the circumcision that God accepts is that of the heart and not of the letter (Romans 2:29), and is the seal or evidence of the justification which man obtains by faith and not by deeds of the law (Romans 4:11 sq.). Christians fulfilled both of these requisitions for obtaining the favor of God, and hence they also were entitled to be called the circumcision.—H.] Ἡμεῖς precedes with emphasis. The Apostle means himself and his beloved church, which was composed for the most part of Gentiles. Hence ἡπεριτομή is to be understood in the purely spiritual sense, that is, Christians who have received circumcision of the heart (Colossians 2:11; Romans 2:25-29). Comp. 1 Corinthians 7:19; Galatians 3:28; Galatians 5:6; Galatians 6:15.—These are further characterized: who worship in the Spirit of God (οἱπνεύματιθεοῦλατρεύοντες). The verb is used absolutely, as Hebrews 9:9; Hebrews 10:2; Acts 26:1; Luke 2:31, of the worship of God which the instrumental dative defines more fully as spiritual, and the genit. θεοῦ refers to the Holy Spirit in opposition to the human spirit. It is contrasted with the σάρξ in its moral sense. Comp. John 4:23-24; Hebrews 9:14; Galatians 3:3; Romans 12:1 (τὴνλογικὴνλατρείαν). Hence the dative does not designate the rule (Van Hengel). Winer’s Gram., p. 216. Comp. 1 Corinthians 9:7.—And rejoice [glory] in Christ Jesus (καὶκαυχώμενοιἐνΧριστῷἸησοῦ). For the form of expression see Romans 2:17; Romans 5:11; 1 Corinthians 1:31; 1 Corinthians 3:21; 2 Corinthians 10:17. They are here contrasted with the κακοὶἐργάται.—And have no confidence in the flesh (καὶοὐκἐνσαρκὶπεποιθότες) denotes their moral position as οpposed to the κύνας, the impure, insolent, while that which precedes marks their religious sphere. Οὐκ implies a direct negative: qui non confisi sunt, whereas μή would have made it hypothetical (si non confisi sunt). See Winer’s Gram., p. 485. Philippians 3:4. Although I might have (more strictly am having = have) confidence also in the flesh. Καίπερ is restrictive here only in Paul, more frequently in the Epistle to the Hebrews (Hebrews 5:8; Hebrews 7:8; Hebrews 12:17). Ἐγώ singled out from ἡμεῖς, Philippians 3:3 (the truly circumcised whether outwardly or not), places the Apostle, who is a Jew as the false teachers were (Philippians 3:2), not one of the heathen as was the greater part of the Philippian Church, in contrast with these teachers, as having confidence in the flesh (ἔχωνπεποίθησινἐνσαρκί) de jure, not de facto. His actual confidence is based not upon the flesh, upon outward advantages, but upon Christ (hence καί before ἐνσαρκί i.e., also in it as well as Him), though not without his reasons for that other confidence and a right to it. Hence the participle does not denote the past (Van Hengel), nor is it to be resolved into ‘could have’ (Schenkel), nor is πεποίθησις merely argumentum fiduciζ (Beza, Calvin, et al.). In σαρκί special reference is made to circumcision. [This rite is named because it was the watchword, as it were, of those who, in their system of salvation, exalted good works above the merits of Christ (see Gal.) —H.]—If any other man thinketh that he hath whereof he might trust in the flesh, I more, introduces a comparison between Paul’s condition and that of the others. Ἐιτιςἄλλος is entirely general, leaving his readers to apply it to the Judaists. Δοκεῖ denotes the subjective, arbitrary judgment, as in Galatians 6:3; 1 Corinthians 3:18; 1 Corinthians 8:2. No appeal can be made to Galatians 2:6; Galatians 2:9 (Schenkel), for there the meaning is ‘to be found such by others, to have that repute.’ Πεποιθέναιἐνσαρκί denotes the actual πεποιθησινἔχειν, contained in the perf. With ἐγὼμᾶλλον we are to supply δωκῶπεποιθέναιἐνσαρκί; comp. 2 Corinthians 11:23. Philippians 3:5. Now follow the specifications which justify this claim. His first advantage is: Circumcised the eighth day (περιτομῇὀκταήμερος). The dative (not nominative, as if the abstract were used for circumcisus (Bengel), which is true only in the collective sense) denotes the respect in which (Ephesians 2:3 : τέκναφύσειὀργῆς). Winer’s Gram., p. 215. The adjective designates Paul in contrast with proselytes, as a Jew by birth, who had been circumcised on the eighth day, according to the law (Genesis 17:12; Leviticus 12:3).—In censum nunc venit splendor natalium (Van Hengel), the second advantage: Of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews (ἐκγένουςἸσραήλ, φυλῆςΒενιαμίν, ἙβραῖοςἐκἙβραίων). These all belong together according to the sense and the construction, for the preposition is not repeated before φυλῆς. As Schenkel well remarks: The theocratic full-blood (Romans 11:1; 2 Corinthians 11:22) is contrasted with the Idumean half-blood. Comp. Ephesians 2:12. The tribe of Benjamin enjoyed and conferred a distinction, because unlike the Ephraimites it had remained faithful to the theocracy. Besides this his Jewish extraction (εὐγένεια) was also perfect: his mother also was a Jew, and not a foreigner. It is incorrect to understand this of Hebrew-speaking parents (the Greek interpreters), which the context does not support, or of a tota majorum series ex Ebrζis (Grotius), which would be unnecessary if he sprung from the people of Israel, from the tribe of Benjamin.—The third advantage: As touching the law a Pharisee. Κατά denotes the reference, as τὰκατ’ ἐμέ (Ephesians 6:21). Winer’s Gram., p. 401. Comp. Acts 22:3; Acts 26:5. His religious position, his relation to the law, is marked as strict, rigorous; for the Pharisees observed it conscientiously and scrupulously. Νόμος is not = αἴρεσις, disciplina, θεσμοί (Grotius and others). Philippians 3:6. The fourth advantage: Concerning zeal, persecuting the Church (κατὰζήλοςδιώκωντὴνἐκκλησίαν) describes his moral conduct in the relations above mentioned. The participle is to be taken substantively as οἱζητοῦντες in Matthew 2:20. It is not equivalent to διώξας (Grotius). That which is the greatest sin of the Apostle’s life, in his own estimation (1 Corinthians 15:8-9; 1 Timothy 1:13-16), he reckons by a sort of irony in this controversy with the Judaizers, as a glory to himself.—The fifth advantage: Touching the righteousness which is in the law, blameless (κατὰδικαιοσύνηντὴνἐννόμῳγενόμενοςἄμεμπτος) presents the moral result. The righteousness referred to here (as the result of his conduct) is that which rests in the law, is based upon and determined by it; hence essentially that which is ἐκνόμου (Philippians 3:9), and not ‘righteousness under or in the condition of law’ (De Wette). In this respect he is ‘blameless’ (ἄμεμπτος) according to men’s judgment (communi hominum existimatione, Calvin). It does not fully embrace Paul’s meaning to say: se nihil fecisse, quod morte aut verberibus castigandum esset (Grotius). Γενόμενος, put for emphasis before the adjective, signifies ‘becoming, striving himself to be,’ upon which, as the context teaches, he places value in the presence of God, but only when he opposes the carnal pride of these false teachers. To find here an obvious, though weak and lifeless imitation of 2 Corinthians 11:18-27, and to call this passage tame and without interest (Baur), indicates a perverted taste (Meyer). Philippians 3:7. But what things were gain to me, presents forcibly Paul’s own position in contrast with (ἀλλά) that of these teachers. In ἅτινα, quζcunque, which is emphatic as the following ταῦτα shows, are included the preceding privileges and others of the same class.—These formerly ἦνμοικέρδη, were actually gains, as the verb, emphatic by position, indicates. By μοί Paul means himself, as when he was Saul of Tarsus, and there is no need of weakening the sense by taking the pronoun (μοί) as the dative of judgment (Erasmus, et al.) The plural κερδή is used ob rerum varietatem, but there is no reason for supplying non vera lucra, sed opinata (Van Hengel) which is no more implied in the plural than in μοί, since ἧν precedes.—These [have] I counted loss for Christ (ταῦταἥγημαιδιὰτὸνΧριστὸνζημίαν). The perfect, after the emphatic ταῦτα, denotes an actio prζterita, quζ per effectus suos durat, and implies the inward decision which has resulted in action. It does not refer to the act in itself, but to the act as a result of conscious freedom. Hence it is not abjeci, repudiari (Van Hengel), which Philippians 2:3 does not confirm. Both the collocation and the signification of the words are to be observed. As to the order, we notice that διὰτὸνΧριστόν stands between ἥγημαι and ζημίαν: Christ must first be known, then the ταῦτα are esteemed ζημία. With respect to the words we remark the following: (1) that with the accusative διά marks the reason (Winer’s. Gram., p. 398); (2) that τὸνΧριστόν denotes the well known, historical Christ, and (3) that ζημίαν calls to mind Acts 27:10 (πολλῆςζημίαςοὐμόνοντοῦφορτίουκαὶτοῦπλοίου, ἀλλὰκαὶτῶνψυχῶνἡμῶν), and Philippians 3:21, where reference is made to what had been thrown into the sea. Hence it is jactura, after the figure of a merchant who throws his κέρδη overboard, as ζημίαν, in order to save his life. The various kinds of gain (κέρδη) are esteemed as one loss of life, so far as these (ταῦτα) separate and keep one away from Christ. Philippians 3:8. Yea, doubtless, and I count all things loss. Ἀλλά contrasts the present (ἡγοῦμαι) with the perfect (ἥγημαι). Mev rem prζesentem confirmat, οὐ ?̄ν conclusionem ex rebus ita comparatis conficit, (so also Meyer) and καί connects the present with the preceding perfect. Winer’s Gram., p. 442. [The stricter translation according to this view, is: ‘But therefore also I count,’ etc. The present (ἡγοῦμαι) reaffirms his former judgment: He has still the same view of the worthlessness of all reliance on outward forms and privileges.—H]. The contrast does not lie in πάντα (Rilliet), for this only embraces the ἅτινα in its widest scope.—The reason why he thus holds all things to be ‘loss’ (ζημίανεἶναι) the subsequent clause unfolds: For the excellency of the knowledge of Christ Jesus my Lord (διὰτὸὑπερέχοντῆςγνώσεωςΧριστοῦἸησοῦτοῦκυρίουμου). The explanation which belongs to διὰτὸνΧριστὸν does not lie in the relation defined by the preposition (that being simply repeated), but in that with whom it effects the relation. The substantive participle (τὸὑπερέχον) designates in comparison with those gains (κέρδη) one of far surpassing value, which results from a knowledge (τῆςγνώσεως) of the Redeemer both in His Person (ΧριστοῦἸησοῦ) and in His relation to each individual (τοῦκυρίουμοῦ). Calvin wrongly takes it ad exprimendam affectus vehementiam.—For whom I have suffered the loss of all things. [It is the aorist in Greek, ‘suffered,’ which refers to the definite epoch in Paul’s life when he experienced the change in his views and relations which he here describes.—H]. In διʼ ? ὅν he returns again to the person of Christ, on which, after all, everything depends, not on the subjective knowledge. Τὰπάντα, where the article recalls πάντα just mentioned, is the limiting accusative after the passive ἐζημιώθην, which states a result consequent on this altered view of his character and wants. Luther incorrectly renders it: ‘I have counted loss;’ and Van Hengel: cujus causa factum est, ut me illis privarem omnibus.—But the Apostle has not merely endured this passively, for he adds: And do count them refuse that I may win Christ. Καὶἡγοῦμαι indicates his activity, conviction, knowledge, the ground of which is still for whom (διʼ ? ὅν). Σκύβαλα (from κυσὶβαλεῖν) εἶναι marks the absolute worthlessness more strongly than ζημίανεἶναι which concedes a relative value: ζημία, jactura fit ζquo animo, σκύβαλα properi abjiciuntur, posthac neque tactu, neque adspectu dignanda. (Bengel). [Another derivation is that from σκῶρ, σκατός, ‘dung,’ ‘filth,’ which some good etymologists adopt, though the other is generally preferred.—H]. The aim and purpose of such a judgment is ἵναΧριστὸνκερδήσω, that I may gain Christ, who replaces all losses.—The future does not exclude present possession, but yet implies a fuller appropriation, which the present does not satisfy. Χριστόν is stronger than simply Christi favorem (Grotius). Philippians 3:9 attaches itself closely to that which precedes.—And may be found in him, καὶεὑρεθῶἐναὐτῷ. Bengel well observes: qui omnia, ne se ipso quidem excepto, amittit, Christum lucrifacit et in Christo lucrifit; Christus est illius et ille est Christi. Plus ultra loquitur, Paulus quasi adhuc non lucrifecerit. It is incorrect to take the objective gaining of Christ. (ἰνακερδήσω) placed emphatically after the subjective, i.e., the being found (εὑρηθῶ) opposed to ἡγοῦμαι, as equivalent to sim, (Grotius) or to restrict it to judicum dei (Beza). How he will be found is stated in what follows.—Not having mine own righteousness, which is of the law. Μή is used with ἔχων in the first place, because it belongs to a final clause, but also because it expresses a judgment concerning Paul: ‘as one who does not have.’ See Winer’s Gram., p. 482 sq. Van Hengel incorrectly joins it closely with εὑρέθω: ut deprehendar in ejus communione non meam qualemcunque habere probitatem, while Rheinwald and others explain it as ‘holding fast.’ It is habens as a specific modal-limitation of εὑρέθωἐναὐτῶ.—Ἐμὴνδικαιοσύνηντὴνἐκνόμου describes the righteousness (δικαιοσύνην) under two aspects: first, ἐμήν, emphatic by position, corresponding to τὴνἱδίανδικαιοσύνην (Romans 10:3) ‘his own,’ ‘self-acquired,’ to which is opposed ἡἐκθεοῦ ?or ἡτοῦθεοῦ (Romans 10:3); secondly, τὴνἐκνόμου with reference to the medium, as in like manner δίκαιοςἐκπίστεως (Romans 3:26) and answering to τὴνδιὰπίστεως (comp. Romans 3:21-22; Romans 3:26; Romans 4:5; Romans 9:32; Romans 10:3; Romans 10:5-6).—Hence he at once adds to the latter the opposite characteristic. But that which is through the faith of Christ, ἀλλὰτὴνδιὰπίστεωςΧριστοῦ. Here righteousness (i.e., of faith) is described as the causa apprehendens or means of securing the benefits of Christ’s work.—But for the sake of completeness he now adds still under the antithetic ἀλλά: The righteousness which is of God upon faith (τὴνἐκθεοῦδικαιοσόνηνἐπὶτῆπίστει). It is not a righteousness proceeding from the subject, but from God (causa efficiens), which rests on faith as its basis. The article τῇ renders the gen. objecti (Χριστοῦ or εἰςΧριστόν), and the article τήν before ἐπὶτῇπίστει unnecessary, because this limitation is immanent in the conception as the faith-righteousness. Winer’s Gram. p. 135. Meyer incorrectly connects this clause (τὴνἐκθεοῦ, etc.) with ἔχων, and Schenkel, with εὐρέθωἐναὐτῷ. So remote a connection is itself against both views. We reject also the following: In fide (Vulg.), per fidem(Grotius), propter fidem (De Wette), conditione hujus ipsius fidei posita (Van Hengel). Philippians 3:10. That I may know him (τοῦγνῶναιαὐτόν). This knowing of Christ is what the righteousness of faith proposes, without which such knowing is impossible, in the possession of which therefore he would be found, that he may be able to know Christ. In like manner in Romans 6:6, one clause with ἵνα is joined to another with τοῦ and the infinitive. Thus the process of the knowledge of Christ (Philippians 3:8) is given. Calvin, Bengel, and others, join this clause incorrectly with ἐπὶτῇπίστει. The excellence of this knowledge lies first of all in its object, the person of the Lord, a practical, experimental acquaintance with Him. What follows αὐτόν is epexegetical.—And the power of His resurrection, and the fellowship of His sufferings (καὶτὴνδύναμιντῆςἀναστάσεωςαὐτοῦκαὶτὴνκοινωνίαντῶνπαθημάτωναὐτοῦ). The first denotes the vis et efficacia which the resurrection of Christ has upon those who know Him, which they experience when they embrace by faith the resurrection of the Lord; whereby God declared Him to be the author of justification and righteousness to all and every one who believes, (Romans 4:25; Romans 8:11; 1 Corinthians 15:17; 2 Corinthians 2:14; 2 Corinthians 4:10-11; Colossians 3:1-2). Hence the new life, the striving for that which is above, the conversation in heaven (Philippians 3:20), spring up in and with the righteousness of faith. Hence ἀνάστασις is not to be regarded as exortus (Bengel); or δύναμις to be understood as the power which effects the resurrection (Grotius); nor is reference had to the certainty of our resurrection and exaltation (Hφlemann, et al.) The other expression, τὴνκοινωνίαντῶνπαθημάτωναὐτοῦ, indicates a participation in the sufferings of Christ, a συμπάσ̣χειν (Romans 7:17. See Galatians 2:20 : Χριστῷσυνεσταύρωμαι; 2 Timothy 2:11) a suffering for Christ’s sake and in fellowship with Him. Thus suffering alone does not lead to glory as dying does not save or make us blessed. With Him! But as there is no resurrection without death, so also is there none without suffering (Wiesinger). Hence this thought, which logically should come first, takes the second place, emphatically intimating that the second is something not to be overlooked if one desires the first. The reference is not merely to a similar disposition in suffering (Van Hengel), or to an appropriation by faith of the merit of Christ, (Calov), nor is it to be explained as if it were written τὴνδύναμιντῆςκοινωνίας (Hφlemann), These two things, the power of the resurrection of Christ and the fellowship of His sufferings, are objects of the knowledge which only the righteous by faith possess. Hence such knowledge transcends all other advantages (Philippians 3:8).—Being conformed unto his death, συμμορφιζόμενοςτῷθανάτῳαὐτοῦ. The nominative with τοῦγνῶναι, without its relation to the subject being more closely defined is unusual. It would properly be the accusative of the subject, but is a constructio ad sensum, as if it had been ἵναγνῶ. Comp. John 8:54; and for the opposite construction Acts 27:10. Winer’s Gram., p. 572; see on Ephesians 4:2. The present participle points to an incipient present accomplishment, which the verb shows to be outwardly similar to the death of Christ. Paul had been exposed in the cause of the gospel more immediately to a violent death, at the hands of the heathen in league with the Jews; he might at length die a martyr’s death. It is not therefore to be carried forward beyond the nearer clause, to which it actually belongs, to one more remote, which has its own limitations; nor does it denote a condition yet to be attained, or an inward ethical relation of likeness to the death of the sinless Redeemer (Schenkel). Philippians 3:11. If by any means or perchance, εἴπως, si forte, denotes a hope which naturally connects itself with what has been said of the power of the resurrection of Christ, of fellowship with His sufferings, and of the Apostle’s, own impending death by martyrdom. The problematical form of the expression shows his humility in view of the glory which is the object of this hope. We are not to suppose any hesitation, or doubt, but only the exclusion of moral certainty.—I might attain unto the resurrection of the dead. Καταντήσω as in Acts 26:7. Εἰςτὴνἐξανάστασιντὴνἐκνεκρῶν is simply the resurrection of the righteous to blessedness. The first preposition in the substantive ἐξανάστασις, found only here, (the verb ἐξαναστῆσαν in Mark 12:19; Luke 20:28; Acts 15:5), points to the place whence the dead come forth (ἐκτῆςγῆς). Bengel hypercritically refers ἐξανάστασις to the resurrection of Christians, and ἀνάστασις to Christ’s resurrection. Our passage gives no support to the distinction between a first and second resurrection. Comp. 1 Corinthians 15:23; 1 Thessalonians 4:16. [“The general resurrection of the dead,” says Prof. Lightfoot, “whether good or bad, is ἡἀνάστασιςτῶννεκρῶν (e.g, 1 Corinthians 15:42); on the other hand, the resurrection of Christ and of those who rise with Christ, is generally [ἡ ?] ἀνάστασις [ἡ ?] ἐκνεκρῶν (Luke 20:35; Acts 4:2; 1 Peter 1:3); the former includes both the ἀνάστασιςζωῆς and the ἀνάστασιςκρίσεως (John 5:29); the latter is confined to the ἀνάστασιςζωῆς.” To infer that the righteous only are to be raised at the last day would contradict the express declaration of Christ in John 5:26-29; and of Paul in Acts 24:14; Acts 24:16.—H]. Van Hengel’s view is singular: si forte perveniam ad tempus hujus eventi, hence: live to the time when the dead shall rise. Philippians 3:12. Not that I have already attained [laid hold of] or am already [or have become] perfect. Οὐχὅτι guards against the error of supposing that Paul would say of himself ἥδηἔλαβονἤδητετελείωμαι. The object of ἔλάβον is not named, hence is to be drawn from the context: τὸγνῶναιαὐτὸν (Philippians 3:10), τὸὑπερέχοντῆςγνῶσεωςΧριστοῦΙησοῦ (Philippians 3:8). Ἔλαβον naturally denotes complete, secure possession; as if he were entirely penetrated by such knowledge, and it had entirely penetrated him, as if it had accomplished in him its perfect moral effect. The explanatory τετελείωμαι defines the meaning. With this modest literal account of his experience we are not to connect the figurative βραβεῖον in Philippians 3:14, which does not come forward till after the intervention of several other clauses (the Greek interpreters, Bengel, Meter, and others); and also not τὴνἀνάστασιν (Rheinwald), jus ad resurrectionem beatam (Grotius), καταντᾶ ?̣ν (Matthies), all of which belong to the future, or Χριστόυ (Theodoret), moral perfection (Hφlemann). Bengel well remarks: in summo fervore sobrietatem spiritualem non dimittit apostolus.—But I follow after if I may also apprehend [lay hold of] that (διώκωδὲ, εἰκαὶκαταλάβω). Διώκω means (as in Romans 9:30; 1 Corinthians 14:1; 1 Timothy 6:21; 2 Timothy 2:22) studiosi appeto, in contrast with (δέ) ἕλαβον, and having the same object. The εἰ shows the striving to be with humility. Καί points back to ἕλαβον; καταλάβω is stronger: cum quis plene potitur (Bengel); laying hold firmly (Meyer), Comp. Romans 9:30; 1 Corinthians 9:27.—Because also I was apprehended [laid hold of]. The ground on which he hopes to lay hold of (ἐφᾦ), as in Romans 5:12; 2 Corinthians 5:4 (Winer’s Gram., p. 394), hence equivalent to διότι. It is inappropriate to supply τοῦτο as the object of καταλάβω, for which, καὶκατελήμφθηνὑπὸΧριστοῦ (Rilliet, Wiesinger, and others); for the Apostle’s thought relates not so much to the reciprocal acts of ‘laying hold,’ and ‘being laid hold of,’ as to the effectual initiative which Christ has taken; and equally out of place is the idea of ‘being laid hold of for Christian perfection.’ The tone of the passage, which is not dialectic, reflective, speaks against such interpretations as: ‘under the condition,’ (Matthies), quo ut pervenire possim (Grotius). Luther’s rendering is unphilological. ‘After that,’ and Calvin’s quem adn modum. We are to recognize a suggestive and fine allusion in κατελήμφθην to the manner of Paul’s conversion (Acts 9:3 ff.). [This reference appears to me doubtful.—H.] Philippians 3:13. Brethren, ἀδελφοί. Familiariter fatelur (Bengel). I count not myself to have laid hold of, ἐγὼἐμαυτὸνοὐλογίζομαικατειληφέναι. A repetition of Php 3:12, which emphatically excludes himself (Acts 26:9; John 5:30; John 5:32; John 7:17; John 8:54). The perfect as distinguished from καταλαβεῖν, denotes the having laid hold and kept hold. He resolutely discards all certainty and self-conceit, not so much on account of his readers and of their conduct (Philippians 2:2-4), as Wiesinger thinks, but for their sakes in view of false teachers among them, or who might appear among them. Philippians 3:14 answers to Philippians 3:12 b. But one thing, ἕνδέ, introduces the antithesis of οὐλογίζομαι; hence we are to supply λέγω (Luther), or λογἱζομαικατεληφέναι brought forward; for what follows he maintains to be true of himself in opposition to what he has denied to be so. There is no ground for inserting ποιῶ (Bengel, Winer’s Gram., p. 620, et al.); nor διώκω (Van Hengel). Ἕν refers to the whole following sentence, not merely to one member of it, viz., the two participial clauses (Meyer).—Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, (τὰμὲνὀπίσωἐπιλανθανόμενος, τοῖςδὲἔμπροσθενἐπεκτεινόμενοςκατὰσκοπὸνδιώκω). The finite verb, as in Philippians 3:12, is first of all defined more closely by two participles, which stand emphatically before it. The first clause is negative: ‘forgetting that which lies behind;’ the second is positive: ‘reaching out to what lies before;’ the first designates a purely spiritual act; the second describes a spiritual act by the posture of the body. Ἐπεκτεινόμενος indicates the bent-forward posture of one stretching himself out towards an object. Bengel: Oculus manum, manus pedem prζvertit et trahit. The concrete expressions (ἔλαβον, διώκω, καταλάβω, τὰὀπίσω, τὰἔμπροσθεν, ἐπεκτεινόμενος, σκοπόν) gradually pass over more and more into the figure of a runner who in view of the goal before him and in thinking of the prize, forgets the space that lies behind. At first these expressions are such as readily attach themselves to the figure—perhaps it already lay at the bottom of them—in the end they are borrowed directly from the figure, so that τὸβραβεῖον naturally follows as a part of the description. Hence in τὰὀπίσω the reference is not to the advantages mentioned, Philippians 3:5-6 (Pelagius, et al.), for these as attributes of the flesh (σάρξ) must be given up before the race begins, nor is it to the labors of the apostleship (Theodoret), but to the past attainments of the Christian life (Meyer). Τὰἔμπροσθεν, according to the figure the space yet to be traversed, is the life: future experience, not the goal itself, which is pointed out by κατὰσκοπόν. The dative (τοῖςἔμπροσθεν) shows upon what the gaze is fixed, while the preposition (κατά) indicates the direction, so that the goal is always thought of beyond the intermediate steps: it is thus = goalward (Meyer), versus metam (Winer’s Gram., p. 400).—For the prize of the high calling of God in Christ Jesus. Εἰςτὸβραβεῖον presents now the object towards which his thoughts and efforts are directed. See 1 Corinthians 9:27; comp. Colossians 3:15. How the genitive τῆςἄνωκλήσεωςτοῦθεοῦἐυΧριστῷἸησοῦ is to be understood, a due attention to the subject and the figure shows. By ἡἄνωκλῆσις is meant the heavenly calling (Hebrews 3:1 : κλῆσιςἐπουράνιος) in opposition to τὰἐπὶτῆςγῆς (Colossians 3:2), and as usual κλῆσις denotes an action (Ephesians 1:18; Ephesians 4:1; Ephesians 4:4; Romans 11:29; 2 Timothy 1:9; 2 Thessalonians 1:11; 1 Corinthians 1:26; 1 Corinthians 7:20). If its nature and character are thus determined, so now is its author (τοῦθεοῦ). Comp. 1 Thessalonians 2:12. The medium is presented by ἐνχριστῷΙησοῦ (Winer’s Gram., p. 135 sq. Comp. Colossians 1:4.) To connect this clause with διώκω (Chrysostom, Meyer) is against both the sense and the construction. Accordingly τῆςκλήσεως is genitive of the subject, which holds forth to τὸβραβεῖον, but not the genitive of apposition (Schenkel). [On the games of the Greeks and Romans, from which the Apostle has drawn his illustration, see Games in Dr. Smith’s Dictionary of the Bible.—H]. Philippians 3:15. Let us therefore, as many as be perfect, be thus minded. Ὅσοιοὖντέλειοι begins the practical application as an inference (οὖν) from the preceding. Τέλειος is to be distinguished from τετελειωμένος: ille, cursui habilis, hic, brabeo proximus, jam jam accepturus (Bengel). The first word designates a character or condition objectively determined without measuring its subjective development or degree; whereas the second determines the measure of that growth or progression. It designates like ἅγιος (Ephesians 1:1) the Christian state of which the context treats, Philippians 3:12 (τελείωσις), Hebrews 7:11. See 1 Corinthians 14:20; Matthew 5:48; Colossians 4:12; James 1:4; James 3:2; Hebrews 5:14. “As the ἅγιονεἶναι is the strongest obligation to ἁγιωσμός, so the τέλειονεἴναι presents the strongest incentive to strive after the τελειοῦσθαι” (Wiesinger). The nature or extent of the perfection (τέλειοι) appears in Philippians 3:9-10. The question is one not of absolute, but only of relative perfection. Οὖν points back to the entire passage (1–14), not merely to 12–14 (Meyer). By ὅσοι each individual is left to judge for himself whether he belongs to the τέλειοι or not. There is no reason for understanding the expression as ironical, and since he includes himself, as self-irony (Schenkel). Nor can the Apostle refer to intelligence only (Grotius, et al.), for the point under remark is the righteousness of faith. Hence, too, a comparison with immature believers or beginners in the Christian life, νήπιοι (1 Corinthians 2:6; 1 Corinthians 3:1; 1 Corinthians 14:20; Hebrews 5:13-14) as Meyer supposes, is irrelevant. Τοῦτοφρονῶμεν has reference to the moral disposition. Bengel: hoc unum (Philippians 3:14). Unlike the false teachers the church should be of the same mind as the Apostle. The reference is not to τὸβραβεῖον (Van Hengel); the point in question is the true way of striving after the βραβεῖον.—And if in anything ye be otherwise minded, (καὶεἴτιἑτέρωςφρονεῖτε) supposes a case in which the members of the church differ among themselves in their views or spirit in regard to points which are incidental or formal, and not essential, (it is ἑτέρως, not ἕτερον, as if to distinguish between form and substance), but Still not rightly, as surely might be the case according to Philippians 1:9-11. The context does not indicate in any way how this has taken place.—Those of whom Paul speaks are not νήπιοι (aliter ac perfecti, Bengel) nor those who have been led astray (Grotius); nor yet are the errors entirely indifferent (Schenkel), for ἀποκαλύψει authorizes hope of correction or recovery; nor is it: si quid boni per aliam viam expetitis (Van Hengel).—God shall reveal also this unto you (καὶτοῦτοὁθεὸςὑμῖνἀποκαλύψει is a confident hope, not a wish (Luther). Καί also points to other things that He has already revealed. The verb indicates an immediate disclosing to the human spirit by the Spirit of God, which next to the teaching (διδάσκειν) of the church men need in order to understand ethical truth. See Ephesians 1:17. Philippians 3:16. Nevertheless, whereto we have already attained, let us walk in the same. [For the rendering of this verse, see remarks on the text.—H]. Πλήν (as in Philippians 1:14; and Philippians 4:14) limits the hope by a conditio sine qua non, which is εἰςὃἐφθάσαμεντῷαὐτῷστοιχεῖν. The infinitive as in German: ‘nur—wandeln!’ is to be construed as an imperative (Winer’s Gram. p. 316), but not connected with ἀποκαλύψει (�cumenius), or with what follows (Rilliet). The verb, according to its derivation from στοῖχος, row, order, (from στέχω, to ascend), signifies ‘to walk with and after one another,’ and is construed with the dative (Galatians 5:25, πνεύματι; Galatians 6:16, τῷκανόνιτούτῳ; Romans 4:12, τοῖςἴχνεσιν). Hence the meaning of τῷαὐτῷστοιχεῖν is: ‘to walk together with each other according to or in the same.’ Τῷαὐτῷ is more closely defined by εἰςὃἐφθάσαμεν. This verb means to arrive at, to reach, hence has to do with an act completed at a definite time, which the tense marks as belonging to the past, while the act denoted by στοιχεῖν is continuous, reaching from the present into the future. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/lange/ (2). The destiny of false Christians in contrast with that of true believers( Philippians 3:17 to Philippians 4:1)17Brethren, be followers together of me [become imitators of me] and mark them 18who walk so as ye have us for an ensample. For many walk, of whom I (have) told you often, and [but] now tell you even weeping, that they are the enemies of the cross of Christ; 19whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. 20For our conversation [citizenship 21] is in heaven; from whence also we look for the [a] Saviour the Lord Jesus Christ; who shall [will] change [transform] our vile body [the body of our humiliation], that it may be fashioned like unto his glorious body [the body of his glory], according to the working whereby he is able even [also] to subdue all Philippians 4:1 things unto himself. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. AND Php_3:17. Brethren, become imitators of me, συμμιμηταίμουγίνεσθε, ἀδελφοί. 1 Corinthians 4:16 : μιμηταίμουγίνεσθε. They are to look to the Apostle, to follow him, with him to act on the principle of following the light which they have (τῷαὐτῷστοιχεῖν, Philippians 3:16). This result is not achieved at once, but by degrees (hence γίνεσθε, ‘become’). The συν refers to the Apostle’s associates, as is evident from what immediately follows (Theophylact: συγκολλᾷαὐτοὺςτοῖςκαλῶςπεριπατοῦσιν). [The “associates” are those whom the Apostle would have the Philippians to imitate, together with himself (τύπονἡμᾶς); and the import of συν more naturally is=‘be ye all a company of imitators’ (Ellicott).—H]. Hence it is not: una cum Paulo (Bengel), omnes uno consensu et una mente (Calvin), or superfluous (Heinrichs). Brethren, ἀδελφοί, indicates the fervor of the appeal.—And mark them who walk so, (καὶσκοπεῖτετοὺςοὕτωςπεριπατοῦντες) associates others with Paul, who are models for the church, since they walk as he does.—As ye have us for an ensample (καθὼςἐχετετύπονἡμᾶς) embraces Paul and those who walk like him. Ἡμᾶς is thus neither Paul alone, especially as it stands after μου, while besides, we should have in that case ἐχουσιν, instead of ἔχετε, nor Paul and Timothy (Schenkel), nor Paul and all approved Christians (Matthies), nor ut ego meique socii (Van Hengel). The singular (τύπον) is found not only where one is spoken of (1 Timothy 4:12; Titus 2:7), but also in regard to a plurality (1 Thessalonians 1:7; 2 Thessalonians 3:9). In 1 Peter 5:3 τύποι occurs where several are meant. The singular here indicates that they all present the same image, belong to the same category. In καθώς lies unquestionably an argumentative force=‘in the measure’ (Meyer). Philippians 3:18. The Apostle confirms his exhortation by two contrasts (Philippians 3:18-21).—For many walk (πολλοὶγὰρπεριπατοῦσιν), since there are many wicked persons who strive to lead others astray, consider us, not them. [They should heed his expostulations the more because there were so many (πολλοί) whom they could not safely imitate. “The persons here meant are not the Judaizing teachers, but the anti-Roman reactionists. This view is borne out by the parallel expression, Romans 16:18 : τῷκυρίῳἡμῶνΧριστῳοὐδουλευουσινἀλλὰτῇἑαυτῶνκοιλίᾳ, where the same persons seem to be intended; for they are described as creating divisions and offences (Romans 3:17), as holding plausible language (Romans 3:18), as professing to be wise beyond others (Romans 3:19), and yet not innocent in their wisdom: this last reproach being implied in the words θέλωδὲἡμᾶςσοφοὺςεἶναιεἰςτὸἀγαθόν, ἀκεραίουςδὲεἰςτὸκακόν. They appear therefore to belong to the same party to which the passages Romans 6:1-23; Romans 14:1 to Romans 15:6, of that epistle are chiefly addressed. For the profession of “wisdom” in these faithless disciples of St. Paul, see 1 Corinthians 1:17 sqq.; 1 Corinthians 4:18 sqq.; 1 Corinthians 8:1 sqq.; 1 Corinthians 10:15” (Lightfoot). See the remarks on Philippians 3:18.—H]. Περιπατεῖν is not neutral here as in 1 Peter 5:8, circulantur (Heinrichs), ‘go about’ (Meyer). It could not stand absolutely after οὕτωςπεριπατοῦντες. Paul wishes to describe more closely the moral walk of those in question, but he is led away from the adverbial construction by the first relative clause, and proceeds in relative clauses to speak of the end, motive, and character of this walk. Hence neither κακῶς (�cumen.) nor longe aliter (Grotius), is to be supplied, nor is the concluding limitation (οἱτὰἐπίγειαφρονοῦντες) to be joined with the verb to relieve the difficulty (Calvin); nor are we to assume that since περιπατοῦσιν in itself needs no qualifying term, the sentence proceeds with entire correctness with the subjoined limitations of the subject (Meyer). Those, whose example the Philippians should shun (πολλοί) are according to the entire description members of the church, not false teachers, as in Philippians 3:2; at the most they are those who, led astray by such teachers, have become in turn corrupters of others.—Of whom I told you often, but now tell you even weeping, (οὓςπολλάκιςἕλεγονὑμῖν, νῦνδὲκαὶκλαίωνλέγω.) [The imperf. shows the habit=“was accustomed to speak of.” This is an instance of Paul’s repeating in his letter what he had said in person when he was among the Philippians. See the remarks on Philippians 3:1. The Apostle in this passage, refers evidently to his former warnings, when he was at Philippi.—H]. To understand the remark of passages in the letter itself (Philippians 3:2; Philippians 1:15), is untenable; for these here are different persons from those referred to in the passages mentioned. To πολλοί corresponds πολλάκις. Why he now weeping repeats that which he had formerly said without tears, is well explained by Chrysostom, ὅτιἐπέτεινετὸκακόν. [The evil in the meantime had become more serious.—H]. He writes with deeper emotion, with streaming eyes.—That they are the enemies of the cross of Christ (τοὺςἐχθροὺςτοῦσταυροῦτοῦΧριστοῦ) we are to join with οὓςέλεγον. [On this construction see Winer’s Gram., p. 530.—H]. Paul thus designates those to whom the cross is an offence or foolishness; formerly they may have been Jews or heathen, but now they are Christians, who wish to know nothing of the “fellowship of Christ’s sufferings,” (κοινωνίατῶνπαθημάτωνΧριστοῦ, Philippians 3:10), to whom the ‘sufferings of Christ’ (παθήματατοῦΧριστοῦ, 2 Corinthians 1:5) are offensive, who are not willing to suffer with Him, (συμπάσχειν, Romans 8:17), nor allow the world to be crucified to them and themselves to the world (Galatians 6:14), nor crucify their flesh together with its lusts and desires (Galatians 5:24). The Apostle is speaking of immorality of life, ethical errors, while Philippians 3:19 (ω̇ ?͂νὁθεὀςἡκοιλία) indicates an Epicurean, careless life (ἐνἀνέσειζῶντεςκαὶτρυφῇ, Chrysostom). No reference is made to their doctrine of the cross (Theodoret); or even to theoretical errors, or intellectual misconceptions. The reference is not to those who are not Christians (Rilliet) or hostes evangelii (Calvin). Philippians 3:19. Whose end is destruction (ω̇ ?͂ντὸτέλοςἀπολεία) is first mentioned. Hoc ponitur ante alia, quo majore cum horrore hsζ legantur; in fine videbitur. Finis, ad quem cujusvis rationes tendunt, ostendit sane, quζ sit ejus conditio (Bengel). Ἀπωλεία, the opposite of σωτηρία (Philippians 1:26) is passive. Bengel incorrectly regards salvator as the equivalent term, and Heinrichs takes the meaning to be: their end is to destroy Christianity. The end is described by τὸτέλος (2 Corinthians 11:12-15) as their own peculiar, appointed end.—Whose God is their belly, (ω̇ ?͂νὁθεὸςἡκοιλία). The belly is termed their God, as being their highest concern, the master whom they serve (Romans 16:18). Κοιλία from κοῖλος, cavus, is venter (Matthew 15:17; Mark 7:19; Luke 15:16) uterus (Luke 1:41; Luke 1:44; Luke 2:21; John 3:4; Matthew 19:12), and also intirma hominis (John 7:38). It embraces here the organs of sensual desire and of gluttony, not excluding licentiousness, nor referring exclusively to it: so that this passage comprehends more than 1 Corinthians 15:32.—And whose glory is in their shame (καὶἡδόξαἐντῇαἰσχύνῃαὐτῶν). Καί takes the place of ω̇ ?͂ν. Ἡδόξα signifies the honor and glory which belong peculiarly to them; that which they conceive to be glory, but which is actually and truly their shame, and will in the end prove to be such. Bengel well remarks: Deus et gloria ponuntur ut parallela. Sic venter et pudor sunt affinia. Id colunt isti, cujus ipsos maxime pudere debebat et suo tempore pudebit misere. But there is no reference to circumcision, the genitals (Bengel, et al.) It is not intimated that they have perverted Christian truth to palliate their moral laxity (Wiesinger).—Who mind earthly things. The individualizing article οἱ introduces the comprehensive characteristic: τὰἐπίγειαφρονοῦντες. The nominative is the logical subject (Meyer), and it is not vocative (Winer’s Gram., p. 183). Philippians 3:20. For our citizenship is in heaven (ἡμῶνγὰρτὸπολίτευμαἐνοὐρανοῖςὑπόρχει). The confirmatory sentence (γάρ) points back like Philippians 3:18-19, to Philippians 3:17, and states why the Philippians should look to Paul and to those who walk as he does (ἡμῶν as in Philippians 3:17 ἡμᾶς). [Their souls are mundane and grovelling. They have no fellowship with us; for we are citizens of a heavenly commonwealth. The emphatic position of ἡμῶν contrasts the false adherents of St. Paul with the true (Lightfoot). On the state of the text see the notes.—H.] Πολίτευμα, found only here, in the N. T., denotes according to its termination and its derivation (from πολιτεύεσθαι Philippians 1:27) citizenship, commonwealth, the rank and rights of a citizen. Comp. πολιτείανταύτηνἐκτησάμην, Acts 22:28. True Christians have nothing to do with an earthly possession and existence simply, but are citizens of the heavenly (ἐνοὐρανοῖς) Jerusalem (Galatians 4:26; Romans 5:2; Romans 8:24; 2 Thessalonians 2:8; Hebrews 12:22-23) even here. We are not to join ὑπάρχει with ἐνοὐρανοῖς, as if the citizenship did not exist here at all, but to regard ἐνοὐρανοῖς as descriptive of the character of the πολίτευμα rather than the place. Hence this sentence does not confirm the conclusion of Php 3:19 (Winer’s Gram. p. 453, Meyer, et al.); for it is not pertinent to say ‘for this very reason I warn you against them,’ since he does not warn but exhorts them. It does not confirm καθὼςἔχετετύπονἡμᾶς (Wiesinger), but συμμιμηταίμουγίνεσθεκαὶσκοπεῖτετοὺςοὕτωςπεριπατοῦντες (Philippians 3:17). Nor does it present the higher glory of the true Christian as the cause of his deep sorrow over the misconduct of the enemies of the cross (Schenkel), since καὶκλαίων is too subordinate a remark. Again, πολίτευμα is not άναστροφή, walk, (Luther) nor does it refer to the Messiah’s kingdom which has not yet appeared (Meyer), for it exists already even upon earth, and only waits for its completion.—From whence also we look for a Saviour, the Lord Jesus Christ. Ἐξοὗ, an adverbial expression, equivalent to unde (Vulg., Winer’s Gram., p. 141 sq.) refers to ἐνοὐρανοῖς, not to πολίτευμα (Bengel); but is not equivalent to ex quo (Erasmus), nor even to ἐκω̇ ?͂ν (Matthies). Καί before σωτῆρα indicates that He is looked for (άπεκδεχόμεθα, an awaiting, ad finem usque, perseveranter exspectare, Romans 8:19; Romans 8:23; Romans 8:25; 1 Corinthians 1:7; Galatians 5:5) not merely as κύριος in their πολίτευμα, in contrast with the θεός of the enemies of the cross, but also as a Saviour, in contrast with their ‘destruction’ (ἀπώλεια). Comp. Luke 18:7-8; Luke 21:28. Καί points neither to a relation corresponding to what has been said of their citizenship (Meyer), nor to ‘conduct’ (Wiesinger), which does not agree with ἀπεκδεχόμεθα. Philippians 3:21. Who will transform the body of our humiliation (ὃςμετασχηματίσειτὸσῶματῆςτατεινώσεωςἡμῶν) explains how the Lord will manifest Himself as σωτήρ. The reference is to a future transformation which relates to the σχῆμα or fashion of the body (Philippians 2:8; 2 Corinthians 11:13-14; 1 Corinthians 4:6); and not to its identity. Hence Paul does not speak of the body alone as the object of the change (τὸσῶμα) but adds the genitive of characterization (Winer’s Gram., p. 187 sq.), namely, τῆςταπεινώσεως, as in Colossians 1:22 : σῶματῆςσαρκός; Romans 6:8; τῆςἁμαρτίας; Romans 7:24; τοῦθανάτουτούτου. Chrysostom well observes: πολλὰπάσχεινῦντὸσῶμα, δεσμεῖται, μαστίζεται, μνρίαπάσχειδεινά. But we must also include here the carnal, the sinful in man’s nature; for it is that especially which makes up the τατείνωσιςἡμῶν. Not merely the body, but we ourselves (note the ἡμῶν) suffer these things, which constitute this humiliation, that cleaves to the body. The object or result of the transformation is now stated,—That it may be fashioned like unto the body of his glory, σύμμορφοντῷσώματιτῆςδόξηςαὐτοῦ. The breviloquence (or adj., instead of a sentence) is like 1 Thessalonians 3:13; Matthew 12:13. See Winer’s Gram., p. 624 sq. Out of this arose the variation noted in the critical remarks. The body is now no longer σῶματῆςταπεινώσεως, but has become σῶματῆςδόξης, and as that was ours (ἡμῶν) so this is his (αὐτοῦ). The body comes forth from our present humiliation, and becomes a participant in the glory of Him who has transformed it. This is to be effected by the change which makes it like, conformed to, the body of His glory; hence through a transformation into His image (Romans 8:29), which begins even here (2 Corinthians 3:18 : μεταμορφούμεθα). [The body is that which exhibits His glory not merely because He has it in His glorified state, but because His glory in that state so pre-eminently appears in the spiritual body with which He is there clothed, and which stands forth as the type of the spiritual body into which every one of His true followers will be transformed.—H.] Hφlemann joins ἡμῶν with σῶμα, αὐτοῦ with σώματι. Hammond explains σῶμα as the church; Luther supposes only the weakness and frailty of the body to be meant, Meyer, the change which first begins at the time of Christ’s second advent. All of these views are more or less faulty. He has the power necessary to produce such a transformation.—According to the working whereby he is able also to subdue all things unto himself. On κατἀτὴνἐνέργειαν, see Ephesians 1:19, where τοῦκράτουςτῆςἴσχυοςαὐτοῦ is added, while here we have τοῦδύνασθαιαὐτὸνκαὶὑποτάξαιαὐτῷτὰπάντα. Since all things are and must be subject to Him, He can also (καί) transform the (body μετασχηματίζειν); for the καί connects that verb with ὑποτάξαι. It is an argumentum a majori (ὑποτάξαιαὐτῳτὰπάντα) ad minus (μετασχηματίζειν). Comp. 1 Corinthians 15:25-28; 1 Corinthians 15:56-57. It is incorrect for Hφlemann to connect δίνασθαι and ὑποτάξαι by καί, as if Paul would say that He is able to do all things and subject all things to Himself. [Τὰπάντα is stronger with the article: not only this, but all the things together which require infinite power (comp. Philippians 3:8).—H.] Philippians 4:1. Therefore (ὥστε) introduces the conclusion, as in Philippians 2:12. The section extends from Philippians 3:1 to Philippians 4:1, not merely from Philippians 3:17 to Philippians 3:21 (Meyer); for στήκετεἐνκυρίῳ points back to χαίρετεἐνκυρίῳ. [So extended a reference of ὥστε is uncommon and not necessary here. In view of the glorious destiny which awaits those whose citizenship is above, they should persevere and not frustrate such a hope (Philippians 4:20-21). Comp. 1 Corinthians 15:58.—H.]—My brethren dearly beloved and longed for, my joy and crown, is an expression of his love and recognition of them. Ἀδελφοίμου indicates the relation of fellow-believers with respect to the personal fellowship, which not only renders the Philippians an object of special love (ἀγαπητοί), but also of earnest longing (καίἐπιπόθητοι; comp. Philippians 1:8). [The Apostle’s separation from them was so painful because his affection for them was so strong.—H.] Χαρά marks the personal, στέφανόςμου the official relation: they are the joy of his heart and the honor of his office (Schenkel). The first expression refers to the present, the second reaches onward into the future. [The στέφανος among the Greeks was the emblem of victory, and not of regal power or dignity, which was denoted by διάδημα. On this distinction see Smith’s Dictionary of the Bible, vol. i. p. 597 (Amer. ed.) Hence “his converts will be his wreath of victory;” for it will appear that he “did not run in vain,” (Philippians 2:26), and he will receive the successful athlete’s reward. Comp. 1 Corinthians 9:25 (Lightfoot).—H.]—So stand fast in the Lord (οὕτωςστήκετεἐνκυριῳ); i.e., as I and those who walk with me stand (Philippians 3:17) and as I have exhorted you (Philippians 3:1 sq.) Comp. Philippians 1:27. Bengel, incorrectly, ita, ut statis, state [which disagrees with Philippians 2:17.—H.].—Beloved (ἀγαπητοί) thus repeated shows his ardent affection for them. AND ETHICAL1. The instinct of imitation gives force to the power of example; and the Apostle here does not present merely his own apostolic character, but joins with himself those who walk with him.—Sympathy and community of feeling render specially effective an example which embodies ethical views and principles. Hence precisely in the section where the citizenship of Christians in heaven is brought forward, this appeal is specially appropriate. Manifold as may be the forms of life in individuals, they are yet features of one image; they harmonize with each other, are not discordant; the many reflect one type (τυπός). The power and frequency of evil example (1 Corinthians 15:33) make it the more necessary to regard the Apostle’s exhortation. 2. Enmity to the cross of Christ, which takes offence at Christ’s form as a sufferer, and His path of suffering wherein His followers ought to walk, has its ground not exclusively indeed, but to a great extent, in a sensual character, subject to the lust of the world, by which many are governed even in the church. From an occasional, easy, and subtle service of the senses it may come to be uninterrupted and overbearing. Gentleness towards the natural man is cruelty towards the spiritual. Forbearance towards sensual desire ends in the loss of eternal glory, and that which passes current under the forms of conventional propriety, is in truth often a shame and disgrace. 3. The stand-point in the Christian life which fixes the eye on the future, the familiarity with God which maintains a close connection with the church, militant on earth but triumphant in heaven, and does not suffer the child of God to forget his eternal inheritance, affords the surest protection against evil example, and gives to good example its strongest attractive power. 4. [Neander:—The earthly mind Paul would say (Philippians 4:19-21) must be far from us, who are Christians; ‘for our conversation,’ (more correctly ‘citizenship’) is in heaven.’ His meaning is, that Christians, as to their life, their walk, belong even now to heaven; in the whole direction of their life existing there already.—This he deduces from their relation to Christ, their fellowship with Him to whom they are inseparably united, so that where He is there are they also. While here, they are sustained by the consciousness that Christ now lives in heaven, manifested to believers, though hidden from the world. Thither is their gaze directed, as their longings rise towards a Saviour, who will come again from thence to make them wholly like Himself, to fashion them wholly after His own glorious pattern, to transform them wholly into the heavenly. Hence Paul says: “From whence also we look for the Saviour, the Lord Jesus Christ; who shall change the body of our humiliation, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” There is not presented here a resurrection, as a restoration merely of the same earthly body in the same earthly form; but, on the contrary, a glorious transformation, proceeding from the divine, the all-subduing power of Christ; so that believers, free from all the defects of the earthly existence, released from all its barriers, may reflect the full image of the heavenly Christ in their whole glorified personality, in the soul pervaded by the divine life and its now perfectly assimilated glorified organ.—H.] 5. [Chr. Wordsworth:—Christ, at His own transfiguration, gave a pledge and glimpse of the future glorious transformation of the risen body, and thus prepared the apostles to suffer with Him on earth, in order that they may be glorified forever with Him, in body and soul, in heaven (N. T. Commentary, vol. 2. p. 357).—H.] AND In lack of faith is found the cause of lack of joy.—There is no true renewal without humbly going to the cross of Christ. The bodies of many who profess to be renewed, are temples of the god of the belly and of his servants to whom Christ’s cross is so entirely an offence, that they are even its enemies.—He who does not see the Easter sun rising behind the cross on Golgotha is no true Christian, does not cling fast to the good example of the apostles, and the faithful in the church, and becomes himself an evil example which may frighten away and even destroy others. Starke:—Not all who point out the way to heaven will themselves be received into it. Many helped to build the ark of Noah who did not enter it.—Thou rejoicest when thou canst lay off an old garment and put on a new one: why art thou troubled because thy body shall experience corruption? By this means it lays aside not only what is worthless but attains to a glorious transformation (Philippians 3:21). Rieger:—Our house, home, city, and fatherland where we belong, the seeking and hoping for which govern all our thoughts, are not mere fancies to be grasped only by the imagination, but exist in heaven; God has prepared them there; and faith in His word affords us a complete representation of them. Gerlach:—Every one who is not redeemed by Christ’s cross from sin and from the present evil world, serves his flesh and minds earthly things, though his imagination take ever so exalted flights, though he be a philosopher, or a slave to grovelling lusts.—No Christian can find perfect rest until even the last trace of sin is overcome and destroyed: hence his life upon earth is a life of waiting and longing. Schleiermacher:—If a man still values and seeks sensual good he is then an enemy of the cross of Christ. If he has earthly honor in view, and desires to distinguish himself before the world, he is then an enemy of the shame of Christ which accompanied His sufferings.—Eternal life is not to be thought of apart from a man’s reconciliation with himself and with Christ, who has left peace as His most beautiful legacy to His followers. Heubner:—They who will not recognize the crucified Redeemer as their only righteousness, who are proud of their legal virtue, are as much enemies of the cross of Christ as those who from a fleshly mind will not follow the crucified Redeemer, nor crucify their flesh together with its lusts and desires.—Pride and the lust of the world can make a man an enemy of the cross of Christ.—The holiest thing may become an offence to a corrupt heart, and excite violent opposition.—Even evil examples must be salutary to the Christian, because they deter him from evil: they present it to him in all its fearfulness and render him anxious for himself.—The man who opposes the cross of Christ, labors for his own ruin.—That which is honorable with God, the worldly man does not understand at all.—The present body disturbs the heavenly life; and hence this body is to be glorified. The future body will promote, facilitate the spiritual life. We are to attain to a complete likeness to Christ, even the body is to become like His; but as the condition of this the soul here must first resemble His soul. The power of Christ extends to the new creation of our bodies and of the world.—-Though difficult, the Christian may guard himself against the destructive influence of evil examples. 1) He has no lack of good examples around him; 2) He sees the fearfulness of evil examples; 3) He has a heavenly calling.—There is a Christian use of bad examples as well as good. Passavant:—This is the three-fold divine working of the one Redeemer; He has redeemed His people from the curse of sin through His blood; He redeems them more and more by His Holy Spirit from the power of sin, and He will finally redeem them from all misery and all oppression in this evil, godless world, and bring them to His heavenly kingdom. [Neander:—Each one is required to apply to his own life the measure of spiritual discernment bestowed upon him (Philippians 3:16).—All progressive revelation of the Spirit, all new light of which man is made partaker, presupposes a faithful application of what has previously been given (Philippians 3:15).—If each one were careful to put in practice with strict fidelity his own measure of Christian knowledge, without contending with others about matters wherein they differ from himself, how many schisms might have been avoided in the church, how many differences might for its interest have been, overcome and adjusted!—H.] Footnotes:Philippians 3:20. [The γάρ here has the support of all the oldest manuscripts, though the passage is cited by many early writers, as if δέ was the connective.—H]. Philippians 3:21. Before σύμμορφον some codices insert εἰςτὸγενέσθαιαὐτό manifestly an interpretation. Ibid. ΰ A B et al. have αὐτῷ. A few copies read ἑαυτῷ [adopted in the received text.—H]. VI. SECTION FIFTH. Concluding exhortations designed to secure co-operation between the philippians and the Apostle. Philippians 4:2-20.(1). Exhortation to unity addressed to individualsPhp_4:2-3.2I beseech Euodias [Euodia], and [I] beseech Syntyche, that they be of the same 3mind in the Lord. (And) [Yea] I entreat thee also, true yoke fellow, help those [these] women, who labored [strove] with me in the gospel, with Clement also, and with other [others] my fellow laborers, whose names are in the book of life. AND Php_4:2. I beseech Euodia, and I beseech Syntyche, ἘὐοδίανπαρακαλῶκαὶΣυντύχηνπαρακαλῶ. From the general exhortation (Philippians 4:1) the Apostle passes to one addressed to individuals. The relation of the persons being known to the readers, it was unnecessary to describe it. The repeated παρακαλῶ, I exhort (not so correctly beseech) indicates that each of them needed the admonition; they were both in fault. The repetition is not merely ad vehementiam affectus significandam (Erasmus). The names, common also elsewhere, belong to women, as αὐταῖς (Philippians 4:3) demands; but the persons are otherwise unknown. Grotius incorrectly regards both as men. Hammond regards only the second as a man, and Bauer both as parties. Schwegler regards the first as the Jewish party, the second as the Gentile Christian party; but they did not labor with Paul (συνήθλησάνμοι). The Apostle exhorts:—That they be of the same mind in the Lord (τὸαὐτὸφρονεῖνἐνκυρίῳ). See Philippians 2:2. On this agreement the Apostle lays special stress; it belongs to the στήκετεἐνκυρίῳ. They must in some way have been alienated, but on what occasion, in what cause or manner, is not stated or hinted. Hence it cannot be said that, as the expression is borrowed from Philippians 2:2, the motives for this estrangement must have corresponded to those mentioned in Philippians 2:3 (Wiesinger, De Wette). With as little reason can it be said that they are deaconesses. [Those who hold that such an order existed in the primitive church generally think that these women belonged to it, and that their variance was the more unworthy on that account.—H.] Philippians 4:3. Yea I entreat thee also, true yoke fellow. Ναί, very common as particula offirmantis, but as particula obsecrantis, only elsewhere in Revelation 22:20. It indicates the seriousness of the affair to the Apostle that he turns with his entreaties (ἐρωτῶ), to still another (καίσε) besides the women. It is not clear who it is that he invokes in γνήσιεσύζυγε. The substantive, in the N. T. found only here, is plain from its opposite, ἑτεροζυγεῖν (2 Corinthians 6:14), as also from the use of ζυγός (figuratively: Matthew 9:29-30; Acts 15:10; Galatians 5:1; literally, 1 Timothy 6:1; Revelation 6:5); hence partner, associate, and the relation of this person to Paul is described as very close, as that of one who draws at the same yoke with himself. It is a stricter connection than that of συνεργός. The epithet γνήσιε describes the nature and character of this person (Philippians 2:20) as genuine, pure, true. Hence it cannot appear strange that Paul did not address him by name: every one is supposed to know him. It is incorrect to regard σύζυγε as a name (Chrysostom, Meyer, distinctly; Wiesinger with hesitation), as a designation of Epaphroditus (Grotius), or of Timothy (Estius), for these could not have been addressed as in Philippi; or arbitrarily of Silas (Bengel), of the husband of one of two women (the Greek interpreters)‚ or of Paul’s wife (Clemens Alex., Erasmus, et al.) contrary to the history (1 Corinthians 7:8) and against the grammar (masculine form). [The noun may be masculine or feminine, but the adj. has properly three terminations, and must be masculine here. Other conjectures, on the supposition that an anonymous person is meant are, that it may have been Luke who appears to have been absent from Rome when the Epistle was written (see on Philippians 1:1) or Epaphroditus (Lightfoot) at the side of Paul as he wrote, and whom he addressed (παρακαλῶ) at the moment.—H.] Laurent’s view (Neutest. Studien, pp. 134–137) is worthy of notice. In reply to the assertion that the name Syzygus does not occur, he remarks that names are not objects of literature, but products of social or civil life, as for example, Onesimus, Tryphena, and Tryphosa (Romans 16:12). He explains the passage thus: “Thou, who, a genuine Syzygus, hast already by thy birth (γνήσιε) and thy name been called to be a yoke fellow and helper of all laborers in the vineyard of the Lord, lay hold now also of the work together with these two sisters, that they through thy aid may carry it forward with one spirit, not as heretofore, in discord! For Paul does not mean to blame them (as in Philippians 2:20) but to praise them, and hence would not imply that he has only one γνήσιονσύζυγον in Philippi.” Like Εὐοδία (way of faith), Syntyche and Syzygus appear to him to have been names received after baptism, as in the case of others, whose names are more familiar to us. [The best view after all seems to be that of Meyer, Laurent, and others, that Syzygus or Synzygus (σύνζυγος) is a proper name, borne by one who had been associated with Paul in Christian labors, who was at Philippi when the Apostle wrote the letter, and was well known there as deserving the encomium which this appeal to him implies. Paul nowhere uses this word (σύζυγος) of any one of his official associates, being used in fact nowhere else in the N. T.; it is found here in the midst of other proper names (Philippians 4:2-3); and the attributive γνήσιε corresponds finely and significantly to the appellative sense of such a name. That such an alliteration is not foreign to Paul’s manner, see Philem., Philippians 4:10-11. The name, it is true, does not appear anywhere else; but many other names also are found only in single instances, and certainly many names to us must have been in use among the ancients which have not been transmitted at all. Paul himself repeatedly mentions persons in his epistles who are named only once, and a catalogue of names might be made out from the Acts of the Apostles, of those whose whole history for us lies in a single passage. See Meyer’s Brief an die Philipper on Philippians 4:3.—H.]—Help these women (συλλαμβάνουαὐταῖς) presents the object of the request. The verb (Luke 5:1) signifies ‘to take hold vigorously with,’ ‘to assist one,’ i.e., hero to re-establish harmony, it is not ut habeant, unde se suosque sustentent (Grotius), against the context.—Who strove with me in the gospel, states the motive for helping these women in the work of reconciliation. Hence he adds αἴτινες=ut quζ (see Ephesians 1:23). Ἐνεὐαγγελίῳ marks the sphere, as in 1 Thessalonians 3:2, in which they had labored with him (συνήθλησάνμοι). The verb points back to the beginning of Christianity at Philippi, when the women embraced it (Acts 16:13), and had exerted themselves to advance it. They had contended at Paul’s side for the gospel, and ought not now to strive against one another, against Christianity and against Paul; they are so useful and deserving in other respects, they should be right also in their relation to each other.—With Clement also, and with my other fellow-laborers (μετὰκαὶΚλήμεντοςκαὶτῶνλοιπῶνσυνεργῶνμου), brings to view the fact that various persons at Philippi at that time were harmoniously engaged in behalf of the gospel, men, as Clement and others, as well as (καί-καί) women associated with them. Paul thus exalts the merits of Syntyche and Euodia who labored in such company. Clement was a Philippian; which is evident, but nothing; further, not even that he was a teacher (Meyer). We have no right to suppose him to have been. Clemens Romanus (Catholics), or Flavius Clemens, Domitian’s patruelis (Baur). He does not of course mention the λοιποὶσυνεργοί by name, because it is superfluous, as in the case, of the γνήσιοςσύζυγος. [The closer proximity and the nature of the thought connect μετασυνεργῶνμου with συνήθλησαν, rather than with συλλαμβάνουαὐταῖς. The position and influence of the women as co-partners in Christian service with Paul and his associates rendered the spectacle and effects of such strife the more deplorable, and thus enforced the appeal (συλλαμβάνου) to strive the more earnestly to promote harmony between them.—H.]. In his joy on their account he adds:—Whose names are in the book of life, ὦνὀνόματαἐνβίβλῳζωῆς. [We are to refer ω̇ ?͂νζωῆς to τῶνλοιπῶν apart from Clement, because the Apostle having named the latter would recognize the others though unnamed by him, as yet having their names written in heaven (Meyer, Ellicott and others). This expression does not of itself decide whether these other fellow-laborers were living: or dead, but certainly it is altogether improbable that Clement was the only one of them who still remained.—H.] The figurative expression was suggested perhaps by Philippians 3:20, for the registers of the citizens of Israel, out of which one’s name was erased on his decease prepared the way for the expression νֶ ?λֶּ ?ψηַ ?ιִּ ?ιν (Exodus 32:32; Isaiah 4:3; Ezekiel 13:9; Psalms 69:29; Daniel 12:1) which was adopted in the N. T. (Luke 10:20; Acts 3:5; Acts 13:8; Acts 17:8; Acts 20:15) in order to mark the certainty of the eternal inheritance, the blessedness which is to be reached by faithful striving. [It is clear from the expression “blotting out of the book,” (Revelation 3:5) that the image suggested no idea of absolute predestination. For the use of the phrase in Rabbinical writers see Wetstein here (Lightfoot).—H.] Ἐστί is to be supplied, not the optative (Bengel). It is the joyful certainty, not a wish that Paul has in mind here. AND ETHICAL1.The servant of the word of God ought not only to exhort the whole church from the pulpit, but also with a special care for souls to warn individuals. 2. The pastor in his oversight of souls should not stand alone, but be aided by others properly qualified. The lay-element should be cultivated for the service of the church. 3. Goodness at the beginning does not protect one from a fall afterward, nor courageous striving for the gospel from ill-natured arrogance towards others, nor the vanquishing of outward foes from weak indulgence towards one’s self. 4. The unity of the church as a body must extend into the narrowest circle of neighborhood and home. 5. He who will exhort, incite others, must generously recognize what is praiseworthy, and attach himself to the good which already exists. 6. Women are to be highly esteemed in the church for their services; but they should act with men (μετά), and not work independently. AND Starke:—There are peace-disturbers enough, but not so many peace-makers. To the work then! and help check those who love contention, and thus make peace!—Even women are to help in extending the kingdom of God with their prayers, gifts, good counsel, etc., and to contend fearlessly for the gospel. Rieger:—A tried, approved mediator can often by the grace of God adjust many difficulties. Schleiermacher:—Let us strive with all our powers to extend Christian fellowship, and yet not weaken it. Heubner:—To have a genuine collengue is not a privilege granted to every one (Philippians 4:3). Footnotes: Philippians 4:1. [On this change of the name see notes below. The Geneva version has the feminine form of the name instead of the masculine. Stephens’ text has Εὐωδίαν, which means ‘fragrance;’ but the correct reading is Εὐοδίαν, ‘good way,’ according to all the uncial manuscripts.—H.] Philippians 4:2. [The common text has καί, but ναί is undoubtedly the correct reading—H.] Ibid. [Our English version misleads the reader here. In the Greek the first pronoun (αὐταῖς, ‘them’), refers to Euodia and Syntiche, and the second (αἵτινες=‘since they’) assign them to the class of co-laborers with Paul whose toil and conflicts (συνῆθλησαν) they had shared. The translation therefore might be: ‘help them, since they labored,’ etc.—H.] Ibid. [For this use of ‘other’ (=others) see the note on Philippians 2:3. Instead of the appositional form it may be rendered: ‘the rest of my co-laborers.’—H.] (2) General exhortation to Christian joy( Philippians 4:4-7).4,5Rejoice in the Lord always: (and) again I [will] say, rejoice. Let your moderation 6[gentleness] be known to all men: The Lord is at hand. Be careful for nothing; but in everything, by prayer and supplication, with thanksgiving, let your request [requests] be known unto [before] God. 7And the peace of God, which passeth [every] understanding, shall keep [guard] your hearts and [your] minds through [in] Christ Jesus. AND Php_4:4. Rejoice in the Lord always (χαίρετεἐνκυρίῳπάντοτε) takes up in connection with Philippians 4:3 (ὧνὀνόματαἐνβίβλῳζωῆς) the theme of the epistle. See Philippians 3:1. A tone of special emphasis rests on “always” (πάντοτε): there lies the difficulty and the glory of rejoicing in the Lord.—Again I will say, rejoice (πάλινἐρῶ, χαίρετε) repeats the command with emphasis.—Bengel incorrectly joins πάντοτε with πάλιν.—[The verb (ἐρῶ) is future, not present, as in the A. V. This reiterated exhortation is the more remarkable when we recollect that Paul as he wrote or dictated the letter had his right arm chained to the arm of a Roman soldier, or at all events was a prisoner under the eye of a sentinel who never left him (see Acts 28:20).—H.] Philippians 4:5. Let your forbearance be known to all men, though without any external notation, connects itself logically with χαίρετε, since joy has of itself a tendency to make us mild and gentle: gaudium in domino parit veram ζquitatem erga proximum, (Bengel,). Τὸἐπιεικὲςὑμῶν is stronger than the substantive, ἐπιείκεια (2 Corinthians 10:1; Acts 24:4), and implies that this quality (τὸἐπιεικές) pervades the entire nature of the ὑμῶν. Comp. Philippians 3:8; Romans 2:4; Hebrews 6:17. It signifies mildness, forbearance, (used with ἄμαχος, 1 Timothy 3:3; Titus 3:2; between εἰρηνική and εὐπειθής, James 3:17; with ἀγαθός, 1 Peter 2:18), hence not ‘becoming conduct’ (Matthies). It is to be known to all (γνωσθήτωπᾶσινἀνθρώποις) without exception, to strangers, and so much the more to neighbors, because they have such occasion to see it manifested towards themselves and towards others. The context leads us to think more directly of the adjustment of difficulties, the removal of dissension (Philippians 4:2-3) for effecting which the gentleness which spares the delinquent is a great assistance. [The ἐπιεικὲςὑμῶν stands in contrast to the ἀκριβοδίκαιος, as being satisfied with less than is one’s due. Arist. Eth. Nic., Philippians 4:10 (Lightfoot).—H.]—The Lord is at hand (ὁκύριοςἐγγύς) in whom they are to rejoice, hence Christ, under whose eye they are to walk and act, who will also judge them: judex vobis propitius, vindex in malos (Bengel). This is a strong motive to the exercise of forbearance. We are not to refer κύριος to God (Calvin), since πρὸςτὸνθεόν follows in Philippians 4:6, and the subject here is not that of the providence of God, but the παρουσία or advent of Christ. Meyer incorrectly joins it with what follows. [This nearness of Christ admits of other explanations. It may mean that He is ever near to His people as their efficient supporter and helper, so that with such an arm to defend them they have nothing to fear from the power or malice of their enemies (comp. Matthew 13:11; 1 Peter 4:7); or, more probably, that He is always near to them in point of time, will soon come to relieve them of their cares and trials, and receive them to their appointed rewards and rest in heaven (John 14:3; Romans 13:11, sq.) See note on Philippians 1:7. There is no necessary, certainly no exclusive, reference here to a definite expectation of the near advent of Christ, and the end of the world.—H.] Philippians 4:6. Be careful for nothing, (μηδὲνμεριμνᾶτε) enjoins freedom from anxiety since gaudium in domino legitimam securitatem in suis rebus parit (Bengel). Μηδέν, accusative of the object, excludes every subject of harassing care, whether fruitless labor or the events which precede the Lord’s advent (Philippians 4:5); hence not anxious solicitude merely is forbidden (Grotius).—But in every thing (ἀλλ’ ἐνπαντί) is the antithesis to μηδέν (comp. Ephesians 5:24).—By prayer and supplication, with thanksgiving, let your requests be known unto God, (τῇπροσευχῃκαὶτῇδεήσειμετὰεὐχαριστίαςτὰαἰτήματαὑμῶνγνωριζέσθωπρὸςτὸνθεόν) is the antithesis of [μεριμνᾶτε. He who rejoices in the Lord has not to do with ‘earthly things’ (τὰἐπίγεια, Philippians 3:19). Τὰαἰτήματαὑμῶν, are the contents or objects of the prayers, desideria veslra (Luke 23:24; 1 John 5:15). The verb γνωριζέσθω has a threefold limitation: 1) the way (τῇπροσευχῇκαὶτῇδεήσει) which the article points out as the appointed one, and its repetition as consisting of two parts or acts (on the difference see Ephesians 6:18); 2) the accompaniment: μετὰεὐχαριστίας (comp. Ephesians 5:4; Colossians 2:7; Colossians 4:2), which should never be wanting in prayer and request; and 3) the direction (πρὸςτὸνθεόν) to whom the prayer should be directed. We are not to run to men with our complaints and lamentations. Bengel well points out the connection of Php 4:4-6 : tristitiam et curam comitatur morositas. Philippians 4:7. And the peace of God, which passeth every understanding. Καί adds now a promise. Joy in the Lord is accompanied by the peace of God, etc. The genitive marks the author (see Ephesians 1:2; Colossians 3:15; and comp. Winer’s Gram., p. 186), and the participial clause the value of the peace which as the context shows must be understood as an inward state or peace of soul, in contrast with violence (Philippians 4:5), anxiety (Philippians 4:6) and in connection with joy (Philippians 4:4). Hence ‘the peace’ (εἰρήνη) is not harmony with one another (Meyer), which does not accord with the following predicates, nor reconciliation with God (Erasmus), which peace of soul presupposes, and on which it is founded. This peace of God is a possession defined as ἡύπερέχουσαπάντανοῦν, i. e., towering above (Philippians 2:3; Philippians 3:8; Ephesians 3:19) the reach of man’s understanding, however strong it may be (πάντανοῦν), (Ephesians 4:17). The comparison is between peace as the object of emotion and experience, and the understanding as the perceptive or rational faculty, and not between the incomprehensibility of this peace and the understanding (Erasmus, res felicior, quam ut humana mens queat percipere, and so Meyer et al.) [According to Meyer’s view (1859) the comparison lies in the efficacy of God’s peace, on the one hand, and of man’s reason or understanding on the other, to lift the soul above disquietude and the power of the world. So essentially Lightfoot: ‘Surpassing every device or counsel’ of man, i.e., which is far better, which produces a higher satisfaction, than all punctilious self-assertion, all anxious forethought. Ellicott translates: ‘which overpasseth every understanding,’ i.e., ‘which transcends every effort and attempt on the part of the understanding to grasp and realize it.’ The similarity between the language here and Ephesians 3:20 speaks almost decisively for the latter and more obvious interpretation: ‘Who is able to do exceedingly abundantly above all that we ask or think,’ αἰτούμεθαἥνοοῦμεν.—H.] We are not to think at all here of the doubting or perplexed understanding (De Wette.)—Shall keep your hearts and your minds in Christ Jesus, characterizes the efficacy of the peace in question. The verb (φρουρήσει) signifies to guard, while the. tense marks the continuance of this protection; it is a promise, assurance, not a wish (Vulg., custodiat, et al.) The object τὰςκαρδίαςὑμῶνκαὶτὰνοήματαὑμῶν, is the inner personality, made emphatic and exhaustive by the repeated article and pronoun. Bengel: cor sedes cogitationum. Comp. 2 Corinthians 3:14-15. Thus the whole and its parts, the principal and derivative, in the individual’s life, are preserved adversus omnes insultus et curas (Bengel); or ὥστεμένεινκαὶμὴἐκπεσεῖναὐτοῦ,τῆςπίστεως (Chrysostom). Comp. 1 Peter 1:5. [The νοήματα reside in and issue from the καρδία (comp. 2 Corinthians 3:14-15): for in the Apostle’s language καρδία is the seat of thought as well as of feeling (Lightfoot)—H.] This result is accomplished ἐνΧριστῷἸησοῦ, and hence apart from Him it does not spring from any inherent efficacy in the peace itself. Without His aid it is not possible to abide with Him, to obtain or to keep His gifts. AND ETHICAL1. Joy in the Lord is the theme of this epistle, and the chief feature in the portrait of the Christian. On this frame of mind much depends: gentleness towards all men, in word and deed, since it causes many a provocation to pass unnoticed, or to be borne patiently; freedom from care and delight in prayer, for the Christian knows and frequents the way to God, and casts all his care upon Him who cares for him, being driven by care to prayer, and by prayer driving away care; inward peace, which God has wrought, and continues to strengthen in the soul. 2. Our consciousness of the nearness of the Lord, is strengthened by our very joy in the Lord, which is only perfected in the other world, so that we feel His coming to be a blessing, and desire it (Philippians 4:5). 3. The prayer for what is lacking should never be separated from thanksgiving for what has been granted (Philippians 4:6). 4. All that moves, disquiets thee, may and should become a subject of prayer, but the sort of prayer, manifold as may be the reason for it, is definite, and not every prayer avails. AND Starke:—Two things trouble us: sin and affliction; on the other hand we find here a double incitement to rejoice in the Lord; Rejoice!—A Christian must be no towering tulip, but rather a humble violet, dispensing everywhere a sweet perfume.—Thou lion and tyrant in thy house! When an honorable man, a stranger approaches thee, thou ceasest perhaps to scold, and curse, and rage: why hast thou not as much reverence for the Lord who is near thee?—To care is God’s part, but to labor and in prayer to commit the issue to Him, is ours—To-day peace, to-morrow war! So it was formerly in the world, so it is now and so it will be to the end; but the peace of God is an eternal peace. Rieger:—Everything in the Lord’s life, character, and experience is indeed a cause of joy to you. His condescension in His incarnation and birth, His walk in the world, His sufferings, cross, and death, His life and glory, His present concealment in God, His revelation from heaven ever near and nearer to us.—One may have the inward ground of joy in the Lord, though he has not the same susceptibility at one time as at another.—Yet joy in the Lord does not lead one to violent outbursts, or on the other hand to sit indolently, but to work, and it is this exercise which keeps it pure. A joyful follower of our Lord Jesus Christ, has to deal with different men, who in many ways have need of his forbearance.—Sometimes, indeed, even our reason performs good service against care, and promotes contentment of mind. But too often our reason is itself the fountain of many cares, or at least meets with cases where it is entirely helpless.—Out of the heart the life flows; if it is not protected it evaporates, and the senses bring in many a thing from the world, which has power to disturb our contentment. Gerlach:—Let the Lord who in grace and judgment is ever near His people, care for all things. Address no prayer to Him, even out of the deepest distress, without thanksgiving; for even in the greatest misery you have more reason for thanksgiving and joy than for sorrow and complaint. Thus you can maintain joy in the Lord and gentleness towards men, at the same time. [Robert Hall:—Seek repose by prayer. If your mind be overcharged or overwhelmed with trouble and anxiety, go into the presence of God. Spread your case before Him. Though He knows the desires of your hearts, yet He has declared He “will be sought after;” He will be “inquired of to do it for you.” Go, therefore, into the presence of that God who will at once tranquillize your spirit, give you what you wish, or make you more happy without it, and who will be your everlasting consolation, if you trust in Him. He will breathe peace into your soul, and command tranquillity in the midst of the greatest storms. How much are they to be pitied who never pray. The world is to them all gloom and disappointment; for there they see none of the kindness and protection of our heavenly Father. We do not wonder that the sorrow of the world worketh death, with the distresses, afflictions, and disappointments to which human nature is exposed (Philippians 4:6).—H.] Schleiermacher:—What then are the chief things in the holy joy of Christmas? 1) Joy in the entire Lord and Redeemer. 2) A common feeling of love and joy (a) in the consciousness of the kindness and favor of God, our heavenly Father, which have been manifested in Christ Jesus; (b) in the purity and serenity of Christian joy. 3) Joy not over this or that aspect of heart and life, but over universal inward development. Passavant:—This gentleness manifests itself at one time as equanimity and patience under all circumstances, among all men, and in manifold experiences; at another as integrity in business relations; as justice, forbearance, and goodness, in exercising power; as impartiality and mercy in judging; as noble yielding, joyful giving, and patient enduring and forgiving.—As the epistle for the fourth Sunday in Advent. Heubner:—The true joy of the Christian in Advent. 1. Its nature. It springs from the past, the present, and the future coming of the Lord. 2. Its effects: gentleness, freedom from care, disposition to pray, peace. It is the best preparation for Christmas. Lφhe:—The approach of the festival as typical of the second coming of Christ greets us with a four-fold trumpet-blast: 1) Joy in Christ; 2) gentleness and goodness; 3) prayer and thanksgiving; 4) a prolonged sweet tone of peace, which is higher than all reason. Ahlfeld:—Supplication and thanksgiving are better than care: 1. Care gnaws the marrow and pith out of God’s gifts. 2. Rise above it and leave it to your Lord. 3. Live in prayer and thanksgiving. He will gladly help you. Law and Testimony. It is necessary to call solemnly to mind the much forgotten second coming of the Lord. 1) It brings holy joy in every way; 2) it is a rampart and wall against all hate and harm; 3) it inspires care-conquering prayer; 4) it enfolds us in God’s peace. Prφhle:—The Christian disposition of mind in the holy time of Advent. 1) Holy joy; 2) tender love of men; 3) firm trust in God; 4) divine peace.—Difference between the holy mind of Christians and the wanton mind of the world. 1) The sources: the former springs from believing, sanctified hearts; the latter from a fortunate gift of nature, or it is the fruit of the sinful flesh. 2) Expressions: the former in religious joys, in lawful earthly pleasures used with moderation, a gentle, loving spirit, with God before the eye and in the heart; the latter, in sensual joys and violent passions. 3) Duration: the former always, the latter now and then. 4) Effects: the former liberates from care and melancholy, and renders one inclined to and qualified for the good; the latter leads away from God into sin.—The Lord is near! The thought (1) sanctifies our joys; (2) dissipates our cares; (3) consecrates our prayers; (4) fills us with love and forbearance towards our neighbor. [J. S. Howson:—The Apostle Paul illustrated his precepts by example. He was remarkable for his habit of combining thanksgiving with his prayers (see Philippians 4:6).—I know of no more instructive study than to go over all the ground from Romans to Philemon, taking the structure of the Epistles as we find it, and noticing these streams of prayer and praise, sometimes as they appear separately, very frequently together. We have grand doxologies after the commencement of some great truth, or at the prospect of some glorious future, as in the letter to the Romans, (Romans 11:33); “O the depth of the riches; both of the wisdom and the knowledge of God!” or in the First to the Corinthians (1 Corinthians 15:57): “Thanks be to God which giveth us the victory, through our Lord Jesus Christ!” The habit strikes us more forcibly when the reference is to something personal. Thus, at the mention of the long-delayed, but at last accomplished meeting with Titus (2 Corinthians 2:14): “Now thanks be to God, which always causeth us to triumph in Christ!” Even in his statement of a fact, Paul uses a eucharistic form (Romans 8:25): “Who shall deliver me? I thank God through Jesus Christ our Lord.” “Thanks be to God which put this into the heart of Titus.” 2 Corinthians 8:16. “I thank God that I baptized none save Crispus and Gaius.” 1 Corinthians 1:14. “I thank my God, I speak with tongues more than you all.” 1 Corinthians 14:18. Even when he speaks of food, the name which he employs is: “That for which I give thanks.” And what is said of thanksgiving may similarly be said of prayer. Thus, with the same kind of exuberant impulse, after a doctrinal statement: “For this cause I bow my knees unto the Father of our Lord Jesus Christ, that He would grant you to be strengthened with might by His Spirit in the inner man.” Ephesians 3:14-16. So when he has been describing his projected journey: “Now the God of peace be with you.” Romans 15:33. So when he has been giving advice to an individual: “Consider what I say; and the Lord give thee understanding in all things.” 2 Timothy 2:7. Evidently with St. Paul the law of Prayer is the law of Praise. Supplication and gratitude are almost always inter-linked together; or at least when one is present, the other is seldom far absent. “I will pray with the Spirit, and I will sing with the Spirit: I will pray with the understanding, and I will sing with the understanding.” 1 Corinthians 14:15. In the Christian life he clearly assumes that Thanksgiving will follow easily in the footsteps of Prayer, and that Prayer will be mindful to fill the place which has just been occupied by Thanksgiving. Two parallel sentences from the Ephesians may conclude this imperfect list of illustrations: “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.” Ephesians 5:20. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance.” Ephesians 6:18. Different as St. Paul’s Epistles are in most respects from the Psalms of David, they resemble them in this combination. The lesson derived from both, and in both cases alike enforced by the writer’s example, is this: “Offer unto God thanksgiving; and call upon Him in the time of trouble; so will He hear thee, and thou shalt praise Him,” (Psalms 50:14-15). See Lectures on the Character of St. Paul, p. 150 (London, 1864).—H.] (3). General exhortation to Christian progress( Philippians 4:8-9)8Finally, brethren, whatsoever things are true, whatsoever things are honest [honorable] whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if 9there be any praise, think on these things. Those [The] things which ye have both [also] learned, and received, and heard, and seen in me [these] do: and the God of peace shall be with you. AND Php_4:8. Finally, τὸλοιπόν, introduces the conclusion, but does not strictly resume Philippians 3:1 again (Matthies). [This expression indicates an approach to the end, and as Meyer remarks, its recurrence here shows Paul’s reluctance to say the last word of farewell.—H.] It is here added how and wherein the peace of God (Philippians 4:7) is to manifest itself; and as Philippians 4:7 states what God does, so this declares what remains for men to do. (De Wette). The address, brethren, ἀδελφοί, is prompted by the fervor of his feelings; and to this fervor is due also the six times repeated ὅσα. [The words which follow here may be said to be arranged in a descending scale. The first four describe the character of the actions themselves, the two former, ἀληθῆ, σεμνά, being absolute, the two latter δίκαια, ἁγνά, relative; the fifth and sixth προσφιλῆ, εὔφημα, point to the moral approbation which they conciliate; while the seventh and eighth ἀρετή, ἔπαινος, in which the form of expression is changed (εἴτις for ὅσα), are thrown in as an after-thought that no motive may be omitted (Lightfoot).—H.]—Whatsoever things are true, ὅσαἐστὶνἀληθῆ. The ὅσα indicates that all things, without exception, which the category embraces are meant; while ἐστίν implies their actual existence in contrast with the arbitrary supposition of men. Ἀληθῆ is the morally true, in harmony with the objective rule of morality in the gospels. See Ephesians 4:21. It should neither be limited by in sermone (Bengel) nor be taken as merely subjective in the sense of sincerity (Erasmus).—Whatsoever things are honorable (ὅσασεμνά), designates things of a worthy character corresponding to the essence of the ἀλήθεια (1 Timothy 2:2; Titus 2:2). [They are such as men esteem, regard with respect, veneration.—H.]—Whatsoever things are just (ὅσαδίκαια) signifies the things which accord with the law, as in Ephesians 4:24, and should not be limited by erga alios (Bengel).—Whatsoever things are pure (ὅσαἁγνά) describes the same qualities or acts intrinsically (2 Corinthians 6:6; 2 Corinthians 7:11; James 3:17; 1 Timothy 5:22; 1 John 3:3; ἁγνῶς 1:17). It is not simply ‘chaste’ (Grotius).—Whatsoever things are lovely, whatsoever things are of good report (ὅσαπροσφιλῆ, ὅσαεὔφημα) comprises again a two-fold relation; both words have reference to the estimation of men, the first however designating what is valuable and dear to the heart of man, (προσφιλῆ), the second (εὔφημα) what is praised, esteemed among men, in word and deed. The first should not be supplemented by τοῖςπιστοῖςκαὶτῷθεῷ (Chrysostom), or restricted by τῷθεῷ (Theodoret), or interpreted as benigna, quζ, gratiosum faciunt hominem (Grotius). The second does not refer to quζ bonam famam conciliant (Erasmus), or to sermones, qui aliis bene precantur (Storr.), which is opposed to the context.—If there be any virtue, and if there be any praise, sums up the preceding; εἴτιςἀρετή refers to the first two pairs, καὶεἴτιςἔπαινος to the last pair. The former, ἀρετή, used of God, 1 Peter 2:9; 2 Peter 1:3, here and in 2 Peter 1:5, of men, signifies moral rectitude in disposition and action; the latter (ἔπαινος) the moral judgment of men, hence not res laudabilis (Calvin, et al.); virtue (ἀρετή) calls forth praise (ἔπαινον): this presupposes that.—Thus what is in a Christian sense moral, is described in manifold relations, and the Apostle now says of it:—Think on these things, ταῦταλογίζεσθε, not the same as φρονεῖτε. The Philippians should choose these things as the subject of their meditation, have them ever in their thoughts. Philippians 4:9. The train of thought leads us here to the province of action.—The things which ye have also learned, and received, and heard, and seen in me. The first καί points to the ἐστίν with ὅσα. [Hence it does not signify both (A. V.), but also, i.e., it adds the Apostle’s example and teaching to the claims of the virtues themselves. Lightfoot makes the first καί responsive to the third, and so connects the verbs in pairs.—H.] Ἐμάθετεκαὶπαρελάβετε, refer to instruction, the former indicating the act in this process, as that of the Philippians, the latter, as that of Paul. The second intimates that the first could not have taken place without the second. Ἠκούσατεκαὶεἴδετε refer to examples of which the Philippians had knowledge by report or from personal observation, and which καί joins with the instruction (ὲμάθετε). Ἐνἐμοί belongs to both verbs, for Paul is an example in word as well as act. Therefore καί-καί-καί is not “as well as,” nor ἐμάθετε genus, and the others species (Hφlemann), nor does ἠκούσατε refer to preaching (Calvin, et al.).—These do (ταῦταπράσσετε) is parallel to ταῦταλογίζεσθε; both together, thinking and doing, are what Paul enjoins.—And the God of peace shall be with you, καὶὁθεὸςτῆςεἰρήνηςἔσταιμεθ’ ὑμῶν. The particle connects the result (=‘and so,’) with the injunction. The promise points to Philippians 4:7. He has the peace of God as his protection, who has the God of peace with him and in him. AND ETHICAL1.Salvation with all its inward wealth and manifold relations, is a unit. It harmonizes with the standard (ἀληθῆ) immanent in it, whereon depends its dignity, its worth (σεμνά), agrees with the rule made objective in the law (δίκαια), so that it is unspotted (ἁγνά), has its echo in the creature (προσφιλῆ), and in the circles formed by it (εὔφημα). 2. Salvation is obtained through a saving union of doctrine and example. 3. He who rightfully claims salvation in word, has resting upon him still more the duty of bearing witness to it in his life. [Andrew Fuller:—“The God of peace shall be with you” (Philippians 4:9). We cannot experience the peace of God, and joy in the Holy Ghost, unless we have the testimony of our own consciences that in simplicity and godly sincerity we have had our conversation in the world.—What is this peace? The Christian, the minister who enjoys a well-grounded persuasion that he possesses the favor of Jesus Christ, whose confidence is in Him who sits at the helm of the universe, who walks with God and has the testimony of a good conscience, possesses the peace of God.—H.] AND Starke:—Christians have no need of the teachings of pagan morality, for no virtue can be found, or anything else praiseworthy and glorious, which is not found in God’s word.—Whoever will have the blessings of salvation, must submit to the divine plan of salvation. Schleiermacher:—In regard to what is honorable, just, pure, lovely, and of good report, there is a true and a false standard, and for this reason the Apostle here places the true at the beginning, that when the following exhortations are presented this fact, which our experience so often discloses, may at once occur to the Christian, and he may be led to examine himself and see whether he also is everywhere seeking for the true. Heubner:—The Christian should not be one, but many-sided; he should strive after all that is excellent.—The true type of Christian virtue rejects all falsehood.—Klopstock inserts Philippians 4:8 in his ode to the Redeemer at the close of the Messiah. [Robert Hall:—There are very different virtues. If we would be complete in our Christian profession, we must attend to all the virtues of it;—whatsoever things are true, honest, just, or lovely, as well as those sublimer things which more immediately respect God and Christ, and heaven and eternity. The beauty of the Christian character is not formed so much by the gigantic size of one virtue, as from the harmony and consistency of all. Never, then, let it appear which virtue has been most approved by you, but cultivate every virtue (Philippians 4:8).—H.] Footnotes: Philippians 4:4 [This ‘and in the A. V. answers to καί in the common text, which is, however, unwarranted. For the asyndeton which thus occurs, see Winer’s Gram., p. 537. See the notes below on ἐρῶ.—H.] [Neander suggests still another, or at least a modified interpretation. The consciousness that “the Lord is nigh,” furnishes a motive for the exercise of forbearance under provocation. His persecuted people walk in the sight of the Lord and dare not give way to passion in the near presence of Him, who endured every wrong with heavenly patience and long-suffering. This consciousness that the Lord is near will also restrain them from wishing to anticipate His justice, to take the work of retribution into their own hands.—H.] (4). The Apostle’s thankfulness for the gifts of love which he has received from them ( Philippians 4:10-20).His joy on account of such friendship (Philippians 4:10); correction of a possible misunderstanding on their part (Philippians 4:11-13); grateful recognition of their kindness (Philippians 4:14-17); and assurance of the divine blessing (Philippians 4:18-20) 10But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked [were lacking] opportunity. 11Not that I speak in respect of want, for I have learned, in whatsoever 12state I am (therewith) to be content. I know both [also] how to be abased, and I know how to abound; every where [in everything], and in all things I am instructed 13both to be full and to be hungry, both to abound and to suffer need. I 14can do all things through Christ [in him] who strengtheneth me. Notwithstanding 15ye have well done that ye did communicate with [shared in] my affliction. Now, ye Philippians, [also] know (also) that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning [for an account of] giving and receiving, but ye only. 16For even in Thessalonica ye sent once 17and again unto my necessity. Not because [that] I desire a [the] gift: but I desire 18[the] fruit that (may) abounds to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. 19But my God shall supply all your need according to his riches in glory by [in] Christ Jesus. 20Now unto God and our Father be glory forever and ever. Amen. AND Php_4:10. But I rejoiced in the Lord greatly. Paul commences by adding (δέ) something else which concerns himself personally (ἐχάρην). He limits this statement in two ways; first, by designating the element (ἐνκυρίῳ) and secondly, the degree (μεγάλως) of his joy, the latter word being at the end for the sake of emphasis.—That now at the last your care of me hath flourished again. Ὅτι introduces the reason of his joy: ἤδηποτὲἀνεθάλετε. This form of the verb is not found elsewhere. See Winer’s Gram. p. 87. The verb (from θάλλω to bloom, be luxuriant, or to cause to bloom) signifies to become green again, or to make green again. [The figure was not suggested by the season of the year when the gift was sent (Bengel), but the thought in its freshness budded into poetry (Eadie).—H.] The Philippians are regarded in the figure as a tree or field, wherein the concealed life has shown itself anew in the bestowal of the gifts of love, which are, as it were, the new buds or shoots of spring. The figure does not admit of the transitive signification (Grotius, with an appeal to Ezekiel 17:24), and the contest, which presents the reason for his great joy, forbids our referring it to a return of prosperity (Meyer, Schenkel: to thrive, prosper in their circumstances); and also forbids (for it contains no reproach) our regarding either the emphatic ἤδηποτέ as tandem aliquando (Meyer), though it may be so taken in Romans 1:10 where it stands with the future, or ἀνεθάλετε as pre-supposing the readers to be deficient in sympathy, as it were withered, unproductive, ἀπομαρανθέντεςἐντῇἐλεημοσύνῃ (�cum. et al.) Under what circumstances the Apostle’s welfare (τὸὑπὲρἐμοῦ) could not be a subject of the concern and care (φρονεῖν) of the church, is not stated, nor can it be conjectured. Bengel, who however goes too far when he says videtur legatio a Philippensibus tempore verno constituta, a quo metaphora sumitur, observes very justly: τὸὑπὲρἐμοῦ dicitur ut τὰπαῤὑμῶν, Philippians 4:18, and also regitur a φρονεῖν. Hence τὸὑπὲρἐμοῦφρονεῖν is not to be taken as the accusative of relation (Winer’s Gram., p. 317 sq.) In a word, a new life has sprung up in the church, which has led them to consider (φρονεῖν) how they can do something again for the Apostle (τὸὑπὲρἐμοῦ). If it could be suspected that any censure was intended here, what follows serves at once to remove that suspicion, for it excludes entirely all ground for such a thought.—Wherein ye were also careful, but ye were lacking opportunity.’ Ἐφ’ ᾦ, which is always neuter with Paul, and indicates the basis of the φρονεῖτε (Winer’s Gram., p. 392 sq.), has τὸὑπὲρἐμοῦ for its antecedent, while ἐφρονεῖτε, which the prefixed καί associates with their failure to contribute to his support, declares, that notwithstanding such omission, they had been thoughtful in the matter, so that they could not have been ἀπομαρανθέντεςἐνἐλεημοσύνῃ. It was not the disposition, but the outward circumstances that were at fault (ἠκαιρεῖσθεδέ). The omission of μέν after ἐφρονεῖτε, to which δέ corresponds, states the palliating antithesis with greater point and vivacity. De Wette incorrectly explains φρονεῖνἐπί as a thinking without doing, φρονεῖνὑπέρ a thinking with doing. The action is not indicated by the preposition, but is expressed in ἀνεθάλετε. We are not to refer ᾦ to ἐμοῦ for its antecedent, (Calvin), nor to translate ἐφ’ῷ although (Luther), or sicut (Vulg.), or post id (Grotius). In what the unfavorableness of their condition consisted, is not stated or intimated. But Paul’s joy on account of the change does not permit us to find it in the state of their resources, their temporal means, (Meyer, et al.), or in the want of an opportunity to transmit their gifts (Erasmus). [The more precise translation of ἠκαιρεῖσθε may be ye were not having a favorable time: which as already remarked leaves it uncertain in what respect it was unfavorable. Of the conjectures that of Meyer and others (see above) is as probable as any other. The want of something to send to the Apostle is less likely to have been the difficulty than the want of a suitable messenger. The commission as a fiduciary trust required honor and fidelity on the part of the agent, and was not to be entrusted to every one who might offer himself for the service. The journey too was a difficult one, involving perils by land and sea, and (as shown in all probability by the narrow escape of Epaphroditus himself) requiring courage and physical hardihood, which many would not possess though not deficient in other respects.—H.] Philippians 4:11. Not that I speak in respect of Want, (οὐχὅτικαθ’ ὑστέρησινλέγω) denies that the relief of any personal want was the cause of his joy, which is not of a nature to depend on external circumstances. On οὐχὅτι see Philippians 3:12. Winer’s Gram., p. 597. On καθ’ ὑστέρησιν, see Winer’s Gram., p. 402.—He now adds in confirmation:—For I have learned in whatever state I am to be content (ἐγὼγὰρἕμαθονἐνοἶςεἰμιαὐτάρκηςεἶναι). Comp. 2 Corinthians 9:8; 1 Timothy 6:6; Hebrews 13:5. Ἐγώ is emphatic: with others it may be different. There is no reason for supplying in tot adversis, or divinities with ἔμαθον (Bengel). Ἐνοἶςεἰμι means his condition at any time; and does not refer merely to his condition at that time, nor is ἐνοἷς to be taken as masculine (Luther, with whom). [Prof. Eadie reminds us that the great divine, Dr. Isaac Barrow, has four sermons on this text. See under Homiletical and Practical.—H.] Philippians 4:12. I know also how to be abased or brought low, (οἶδακαὶταπεινοῦσθαι) begins the account of his resignation, contentment (αὑτάρκεια). The order of the contrasts (ταπεινοῦθαι, περισσεύειν) appears to adjust itself to the condition of the Apostle at the time when he wrote the Epistle. The knowing (οἶδα) is a consequence of the learning (ἔμαθον). On the facts see 2 Corinthians 4:8; 2 Corinthians 6:9-10. καί adds to the general statement ἐνοἶςεἰμι, the more particular one.—And I know how to abound—οἶδακαὶπερισσεύειν. Here καί adds the opposite as having also been learned. Περισσεύειν harmonizes better with the context than would the more exact opposite of the preceding verb (ὑψοῦσθαι). Pelagius: ut nec abundantia extollar, nee frangor inopia. Grotius: in rebus exiguis patienter me gerere, rebus abundantibus cum modo uti. The signification excellere (Erasmus) is untenable.—In every thing and in all things I have been instructed or initiated.—Ἐνπαντὶκαὶἐνπᾶσι is to be explained by ἐνοἷς (Philippians 4:11). Both then are neuter, embracing all states and every state. The first is not equivalent to ubique (Vulg.), nor is the second masculine (Luther: among all; Bengel: respectu omnium hominum). The perfect of the verb (μεμύημαι) denotes the continuance of the state described. There is manifestly here a climax: ἔμαθον as pupil, οἶδα as companion, μεμύημαι, as master. Only a gradation, however, is indicated in the extent and exactness of the knowledge, but there is no reference to a divine revelation (Estius, Bengel). The verb is followed by the accusative or dative; hence ἐνπαντὶκαὶἐνπᾶσι only describes the condition, in which this knowledge manifests itself; what he has been taught is stated in the following infinitives, equivalent to accusatives after the verb.—Both to be full and to be hungry, both to abound and to suffer need (καὶχορτάζεσθαικαὶπεινᾶ ?̣ν, καὶπερισσεύεινκαὶὑστερεῖσθαι). Philippians 4:13. I can do all things in him who strengtheneth me.—Summing it all up, he says, πάνταἰσχύω. [Πάντα is the ‘quantitative’ accusative after ἴσχύω (Galatians 5:6; James 5:16) defining the measure and extent of the action (Ellicott).—H.] Again, climacteric from knowledge to ability (Galatians 5:6; James 5:16), and πάντα is entirely general, extending even beyond the categories just mentioned. Van Hengel incorrectly restricts it to omnia memorata. It sounds like boasting, hence in humility he adds: ἐντῷἐνδυναμοῦντίμε. In himself there resides no such knowledge and ability; it has been bestowed upon him, he has it only in and from the Lord who alone creates it. Comp. Ephesians 6:10; 2 Corinthians 12:9; Acts 9:22; Romans 4:20; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17. Philippians 4:14. Notwithstanding (better, nevertheless) ye have well done.—Πλήν turns the attention from Paul to the Philippians and their gifts, which are now estimated positively. Cavet, ne fortiter loquendo contempsisse ipsum beneficium videatur (Calvin). [Notwithstanding (πλήν) he did not need their bounty to relieve his wants, he is thankful for it, and commends their generosity.—H.]—Καλῶςποιήσατε describes their contribution as a good deed, which the following more closely defines: That ye shared in my affliction—συγκοινωνήσαντέςμουτῇθλίψει. It was therefore a fellowship (a κοινωνεῖν) with the affliction (θλῖψις), which last denotes his hard condition, not merely want; hence it was compassion, interest, but as the emphatic position of μου indicates, for the sake of the person, in devoted love. Composito verbo innuitur, etiam alios alio modo fuisse κοινωνήσαντες (Bengel). Comp. Philippians 4:16; 2 Corinthians 9:11. [This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at the last day. See Matthew 25:35 sq. (Eadie).—H.] Philippians 4:15. Now, ye Philippians also know—οἴιδατεδὲκαὶὑμεῖς,Φιλιππήσιοι. The transition to the past is indicated by δέ; καί points to Paul, for they and he alike know what has been done by them. The insertion of the name of the church shows his deep emotion, and gives a marked emphasis, as 2 Corinthians 6:11. No contrast with other churches is implied (Bengel).—That in the beginning of the gospel, when I departed from Macedonia.—Ὅτι introduces the object of their knowledge. Ἐνἀρχῇτοῦεὐαγγελίου, a limitation of time which ὅτιἐξῆλθονἀπὸΜακεδονίας, the first departure from Macedonia (Acts 16:11 to Acts 17:15), so defines, that it must be understood from the standpoint of the Philippians, since for them the existence of the gospel began when the Apostle preached in Macedonia. [The “beginning of the gospel” at Philippi implies that he visited the Philippians on some other and later occasion. This intimation tallies exactly with Acts 20:2; Acts 20:6, which states that Paul came to Philippi (since μέρηἐκεῖνα in the former passage would include that city), both on his second journey from Macedonia to Greece, and on his return from Corinth to Asia Minor and Jerusalem.—H.] It is incorrect to regard ἐξῆλθον as used for the pluperfect (Van Hengel, Wiesinger, et al.), which is forbidden by ἐνἀρχῇτοῦεὐαγγελίου, and besides Philippians 4:16 does not refer merely to the gifts sent to Corinth.—No church communicated with me for an account of giving and receiving, but ye only, οὐδεμίαμοιἐκκλησίαἐκοινώησενεἰςλόγουδόσεωςκαὶλήψεως, εἰμὴὑμεῖςμόνον. Only the words λόγονδόσεωςκαὶλήψεως are difficult. The context, especially Philippians 4:17, explains εἰςλόγον as meaning for account of; for the genitives, like the words debit and credit, receipts and expenses, point to the keeping of accounts as the source of the phraseology (Cicero, Lζl. Phil 16: ratio datorum et acceptorum). Hence Bengel incorrectly takes the meaning to be quod attinet (limitat), as if in other ways than with gifts of love, other churches had indeed communicated with him. Further, it is the present giving and receiving of Paul and the Philippians that are spoken of: he gives the gospel and receives their gifts, they bestow their gifts and take gifts from him, God’s word. Hence it is not a giving of the Philippians and receiving of Paul in the matter of the gifts of love (Grotius, et al.), or a giving of Paul and receiving of the Philippians, in rebus spiritualibus (the Greeks, et al.), nor are we to think of gifts of money from Paul to the Philippians (Rheinwald), or, least of all, that with Paul the page headed δόσις, with the Philippians that headed λῆψις remained blanks (Meyer), for the two run into each other, and we are not to think merely of the temporal. Philippians 4:16. For even in Thessalonica ye sent once and again unto my necessity.—Ὅτι is quia (Vulg.), or nam (Luther), and confirms εἰμὴὑμεῖςμόνοι. It does not depend on οἴδατε, it is not ‘that’ (Van Hengel, et al). ἘνΘεσσαλονίκῃ states that it was in Thessalonica that the gifts came to him, so that the designation of place can indeed be joined with ἐπέμψατε, but rather belongs with μοι (Winer’s Gram. p. 414), and the prefixed καί, with an allusion to ἀρχὴτοῦεὐαγγελίου, denotes the early period of this contribution, while καὶἅπαξκαὶδίς (1 Thessalonians 2:18) renders the repetition of their giving prominent with a hint at the rapid succession of the gifts. [The both once and twice is emphatic, i.e., not once only, but twice (De Wette, Ellicott). The καί, also, connects other and later instances of their liberality with the gifts which he received so early and promptly at Thessalonica immediately after his departure from Macedonia. We read in 2 Corinthians 11:9 that while Paul was at Corinth, after having preached in Macedonia, where Philippi was situated, he received supplies from that province. The particular place from which he received them is not named in that passage, but as the Apostle declares here that no other church aided him in that way, we must conclude that the bounty which he acknowledges in the Epistle to the Corinthians is that which he tacitly accredits here to the Philippians.—H.]—Εἰςτὴνχρείαν designates the need of the Apostle, the article indicating that it was a present need, and also known to the Philippians. Philippians 4:17. Not that I desire the gift (οὐχὅτιἐπιζητῶτὸδόμα) denotes that he was not concerned about the definite material present. The verb is simply quζro, the preposition denoting the direction, as in ἐπιποθῶ (Philippians 1:8). The present tense denotes ‘the constant, characteristic tendency: that is not his case’ (Meyer). Hence it is not studiose quζro (Hφlemann).—But I desire the fruit, ἀλλὰἐπιζητῶτὸνκαρπόν.—Emphatic repetition of the verb in the antithetical clause. [‘I do not want the gift, I do want the fruit,’ etc. (Lightfoot).—H.] ‘The fruit’ suggests the idea of the gift, the present, as seed sown which will be followed by a harvest (Galatians 6:18), and points to a manifold reward (Meyer). But there is no reference to the Christian life as first, bringing forth the gift (Rilliet).—That abounds to your account, τὸπλεονάζονταεἰςλόγονὑμῶν, describes the fruit as one that grows for the advantage of the Philippians: that what they have entered as δόσις is registered to them as λῆψις; they may therefore receive from Paul, from other churches, from the Lord Jesus Christ and God Himself, what will prove a blessing to them for time and for eternity. On πλεονάζειν see Romans 5:20; Romans 6:1; 2 Corinthians 4:15; 2 Thessalonians 1:3. To this εἰςλόγονὑμῶν belongs, which is not equivalent to εἰςὑμᾶς, ratione vestri (Bengel), and not to ἐπιζητῶ (Van Hengel), nor is καρπός here equivalent to τόκος, interest (Michaelis), for the context gives no occasion to adopt this meaning, though λόγος is to be held as implying ‘account.’ Philippians 4:18. But I have all, and abound. I am full.—Ἀπέχωδὲπάντα is an expression of his complete content: he has all that (Matthew 6:2; Matthew 5:16; Phil. 15) he needs or desires, so that he has nothing left to wish for. It is not “receipt” (Erasmus), also not habeo autem omnia (Vulg.). With a climactic force καὶπερισσεύω is added: I have yet more than I need and wish, am even filled (πεπλήρωμαι), have abundance around and within. Not outward abundance is meant, but complete inward satisfaction.—Having received of Epaphroditus the things which were sent from you (δεξάμενοςπαρὰἘπαφροδίτουτὰπαρ’ὑμῶν) points to the mode in which he had come into this state.—He describes their gift as: An odor of a sweet smell, a sacrifice acceptable, well pleasing to God.—Ὀσμὴνεὐωδίας (comp. Ephesians 5:2), θυσίανδεκτὴν,εὐαρεστοντῷθεῷ, represents the gift under the image of an offering. The dative belongs equally to both expressions. Comp. Philippians 2:17; Romans 12:1; Hebrews 13:16; 1 Peter 2:5. Every gift and act of love should be regarded as an offering made to God in thankfulness, and hence it is that they are acceptable, well pleasing to Him. Philippians 4:19. But my God shall supply all your need (ὁδὲθεόςμουπληρώσειπᾶσανχρείανὑμῶν) attaches itself to τῷθεῷ. God allows no offering to be made to Him in vain, especially when it is a gift to one whose God He is. Comp. Philippians 1:3. Paul’s God will repay the Philippians for having so contributed to his aid that he could say πεπλήρωμαι. Hence πληρώσει measures, as it were, the recompense to them by his πεπλήρωμαι, and πᾶσανχρείανὑμῶν responds to εἰςτὴνχρείανμοι (Philippians 4:16). The reference is not merely to bodily want (Chrysostom), or even to spiritual (Pelagius), but to bodily and spiritual combined, and the recompense also should not be restricted to the other world (Meyer).—The πληρώσει is now qualified.—According to his riches in glory in Christ Jesus.—The limitation is three-fold: (1) κατὰτὸπλοῦτοςαὐτοῦ shows the relation of the recompense to the gift of the church; (2) ἐνδόξῃ states the kind of recompense: in a glorious way; (3) ἐνΧριστῷἸησοῦ presents the medium by which it is effected. It is incorrect to join ἐνδόξῃ with πλοῦτος (Grotius, et al.), since αὐτοῦ stands between, and with πλοῦτος we should have had the genitive δόξης (Ephesians 1:14; Ephesians 3:16; Colossians 1:27; Romans 9:23). [The adverbial sense of ἐνδόξῃ has hardly any parallel elsewhere. The constructio prζgnans affords a better meaning (Lightfoot): in the state of glory where they would ultimately be, and partake of Christ’s glory at the right hand of the Father; and it is in Him (ἐνΧριστῷἸησοῦ) as the sphere of their existence that they attain this exaltation and blessedness.—H.] Philippians 4:20. Now unto God and our Father be glory for ever and ever. Amen.—The doxology here forms a natural conclusion: τῷδὲθεῷκαὶπατρὶὑμῶν recalls ὁθεόςμου (Philippians 4:19), who is also the God of the Philippians, and not merely God, but also our Father. See on Philippians 1:2. With ἡδόξα supply εἵη. See Ephesians 3:20-21; Romans 11:36. The glory which He has shall also be acknowledged even εἰςτοὺςαἰῶναςτῶναἰώνων, an expression equivalent in sense to εἰςπάνταςαἰῶνας, Galatians 1:5; 1 Timothy 1:17; 2 Timothy 4:18; Hebrews 13:21; 1 Peter 4:11; 1 Peter 5:11. AND ETHICAL1. The Christian life, both of individuals and of churches, can no more be without its waverings, its ebb and flow in the stream of its activity, than nature can fail of its winter, spring, summer and autumn (Philippians 4:10). This should be no cause of stumbling. 2. The manifestations of Christian activity are a cause of joy less on account of the material benefits they confer, than on account of the power of love and of life which they evince: and this is the reason why they are not to be lightly esteemed. 3. Both traits of character are important: dignity in circumstances of misfortune and trial, without weakness and without ill-humor; and nobility of soul in the midst of abundance, without pride or arrogance. The last of these, perhaps, is more difficult to acquire than the first. 4. Man can of himself do nothing in matters of morality, but in Christ, who strengthens him, he can do all things (John 15:5). 5. There is a certain solidarity of earthly and heavenly interests, bodily and spiritual, like that which exists between the body and the soul. Romanism, in its proneness to a false ascetism, underrates the former. Socialism and Communism, which attach themselves only to this life, deny the latter. The lower or temporal interests should be subordinated to the higher or spiritual; they should be servants, not masters, under the control ever of a mind which maintains its ascendency over the earthly and present. These higher interests cannot be replaced by the lower; they should not be displaced by them. 6. The gift of love is in form and product the true gift, and should be regarded as a sacrifice brought to God and well-pleasing to Him (Philippians 4:18). 7. [Augustine:—I have learned from Thee, O Lord, to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment. But the fruit is the good and well-ordered will of the giver. It is a gift, to receive a prophet, and to give a cup of cold water; but it is fruit, to do those acts in the name of a prophet, and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh; but the widow fruit, because she fed him as a man of God (Philippians 4:17).—H.]. AND Starke:—What virtuous pagans have learned from nature, as in a shadow, that they should not allow themselves to be lifted up by fortune and abundance, nor let their courage sink in misfortune and want, is a knowledge which true Christians have by reason of their faith, in all truth, fulness, and purity.—Thou desirest to know nothing of Christ’s power in overcoming sin, and ever excusest thy deeds as effects of human weakness: but if thou art a true Christian, and thus in Christ, thou art strong enough to conquer all things. If thou hast not this strength, then is Christ also not in thee.—God is a rich Proprietor, to whom thou lendest what thou dost give to the poor, and who will recompense thee a hundred-fold, if not in this world, yet certainly in eternal glory (Philippians 4:19). Rieger:—From that which one endures, something also should be learned. Nature is content with little, grace with even less. Most desires are first aroused by comparison with others.—So soon as I turn away from Christ, any thing can overthrow me. So soon as I am in Christ, I can withstand all things. Schleiermacher:—The Apostle’s boast: 1) what he boasts of himself; 2) how he gives Christ the glory. Heubner:—In many a one the spiritual impulse seems at times dead, as the life in flowers and trees, but in favorable weather it breaks out again in buds, blossoms and fruits. Even the manifestation of that which is good is controlled by circumstances (Philippians 4:10). [Isaac Barrow:—He who has the consciousness of fulfilling the condition, will secure the effect of that promise: “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”—This is what supported the Apostles and kept them cheerful under all the heavy load of distresses which lay on them: “Our rejoicing is this: the testimony of our conscience, that in simplicity and godly sincerity—we have had our conversation in this world.”—It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict us, which, otherwise would but slightly touch us.—The contemplation of our future state is a medicine to work contentedness and to cure discontent. Considering heaven and its happiness, how low and mean, how unworthy of our care and affection, will these inferior things appear.—What is any loss, any disgrace, any cross in this world to me, who am a citizen of heaven, who bear a capacity and hope of the immense riches, the incorruptible glory, the perfect and endless joys of eternity? “For this cause,” says Paul, “we faint not—while we look not on the things which are seen, but on the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” And he says again: “I reckon that the sufferings of the present life are not worthy to be compared with the glory which shall be revealed in us.”—H.] Footnotes: Philippians 4:12. [We are to road καί after the first οἶδα, and not δέ as in the common text. The witnesses are decisive. So Tischendorf, Meyer, Ellicott, Wordsworth, and others decide.—H.] Philippians 4:13. Only a few manuscripts add Χριστῶ. ΰ (inserted afterwards) A B C et al., omit it. It is an exegetical variation. [The change makes the expression like 1 Timothy 1:12, and that conformity may have been the motive for the change.—H.] Philippians 4:16. [Some good authorities omit είς after δίς, but it is undoubtedly genuine, having been overlooked in some copies in consequence of the successive similar endings—H.] Philippians 4:19. [The older rendering is τὸπλοῦτος instead of τὸνπλοῦτον. The manuscripts (Lachmann, Tischendorf) fluctuate in some other places between the neuter and the masculine.—H.] VII. : Salutation and Benediction (Philippians 4:21-23) Philippians 4:21-2321 Salute every saint in Christ Jesus. The brethren who are with me greet [salute] you. 22All the saints salute you, chiefly [but especially] they that are of Cζsar’s household. 23The grace of our [the] Lord Jesus Christ be with you all [your spirit]. Amen. AND Php_4:21. Salute every saint in Christ Jesus, ἀσπάσαθεπάντααγιουἐνΧριστῷἸησοῦ. He desires to single out every member of the church as embraced in this greeting; and hence he uses the singular (πάντα), and does not write πάνταςτοὺςἁγίους. The nearer limitation, ἐνΧριστῷἸησοῦ, belongs to the verb (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12 : ἐνἁγίῳφιλήματι). It is to be a Christian salutation; ἅγιος does not need any limitation (Van Hengel, et al.), as Ephesians 1:1 shows.—The brethren who are with me salute you, adds salutations (ἀσπάζονταιὑμᾶς) entrusted to him by others, οἱσὺνἐμοὶἀδελφοί, qui mihi vincto ministrant, qui me visitant, qui mecum hic in evangelio laborant (Estius); hence the smaller circle (Philippians 1:14), which, however, we are not to divide into travelling companions (as Luke, Titus and others) and those who lived in the place (as Clemens, Euodia, et al.) (Van Hengel). Philippians 4:22. All the saints salute you (ἀσπάζονταιὑμᾶςπάντεςοἱἅγιοι), all Christians in Rome who did not happen to stand in personal or official relations with himself.—But especially, μάλισταδέ, marks a greeting delivered to him with great earnestness.—They that are of Cζsar’s household, οἱἐκτῆςχΚαίσαροςοἰκίας. Since οἰκία most naturally means house, then palace, the imperial servants are probably meant. Neither the context nor the history gives us reason to understand the word in the sense of family, as in 1 Corinthians 16:15, and to suppose the members of the imperial family, the relatives of the Emperor, to be referred to (Baur, Van Hengel). Still less appropriate is it to suppose the Prζtorians to be meant (Matthies), as in Philippians 1:13. The expressions ‘palace’ and ‘prζtorium’ do not admit of being interchanged. It is not correct to think of Cζsarea and the βασίλειοντοῦἩρώδου on account of Καίσαρος (Bφttger, et al.). Who they were and why they sent an especial salutation is not stated. [Neander conjectures that possibly they may have been natives of Philippi, or have known some of the Philippian Christians who had been at Rome. Perhaps we are not to seek so far for an explanation. The Apostle’s ‘especially’ (μάλιοτα), which so emphasizes the greeting of ‘those of Cζsar’s household,’ may represent the tone of hearty earnestness with which they spoke up, as he was writing or dictating the letter, and asked them to send their kiss of love (ἀσπασμός) to these Philippians of whom they had heard so much from the Apostle. For this the parties need not have had any personal knowledge of each other. As servants in the palace (especially if Paul was quartered in that neighborhood) they may have been brought into relations of special intimacy with Paul.—H.] Philippians 4:23. The grace of the Lord Jesus Christ be with your spirit. Amen.—ἩχάριςτοῦκυρίουἸησοῦΧριστοῦμετὰτοῦπνεύματοςὑμῶν. Ἀμήν.—Entirely like Galatians 6:18; Romans 16:24; 1 Thessalonians 5:28; 2 Thessalonians 3:18; 2 Corinthians 13:13. [This remark must be understood of a similarity in the import and not the form of the salutations.—H.] AND ETHICAL1. Salutations are tokens of personal interest and living fellowship which should not be lightly esteemed. 2. It is important that the grace of the Lord be in us, not merely that we be surrounded by it. AND Starke:—The Apostolic salutations teach that the Christian religion does not make men unfriendly and stubborn, but courteous and friendly.—A Christian salutation is a benediction, and not merely a custom: the fashionable world uses instead its empty compliments.—O Rome! Rome! how greatly hast thou changed! Formerly thou hadst true saints even in the household of a pagan and tyrannical emperor; but now hast thou false saints, especially in and around the so-called chair of Peter and at the court of his supposed successor. Gerlach:—Thus among the slaves of the emperor Nero there existed a believing and loving community of Christians who felt a special interest in foreign churches. Perhaps it is on account of this noteworthy circumstance that Paul brings them forward so prominently.Heubner:—Christianity had forced its way into the very presence of the emperor, had found entrance among the servants of the court. Whether Seneca was among them or not is unknown. Christianity finds its way every where, and the worst places are not closed to grace. Nitzsch:—The salutations of the saints which the Apostle delivered in such numbers and so earnestly rest—1) on faith and a confession of the one true church of the Lord; 2) they are an expression of the feeling of our communion, of our higher, heavenly relationship in the family of God; 3) they furnish significant proofs of Christian love. Footnotes: Philippians 4:23.—[The A. V. reads ἡμῶν after κυρίσυ, but on no sufficient authority.—H.] Ibid.—Instead of μετὰτοῦπνεύματοςὑμῶν some manuscripts read μετὰπνευμάτωνυμῶν. [Lachmann and Tischendorf adopt the former in their text. Meyer. regards μετὰτοῦπνευμάτοςὑμῶν as borrowed from Galatians 6:18. The English Version translates the common μετὰπαντῶνἡμῶν, which is not well supported.—H.] Ibid.—Ἀμήν is found in ΰ A D E K L. The subscription in ΰ is πρὸςφιλιππησίους, and in B the same with ἐγράφηἀπὸΡώμης added, while K subjoins δι’ Ἐπαφροδίτου. [Some have supposed that Seneca may have been one of the members of the Emperor’s household, to whom Paul here refers. On this question of the possibility of an acquaintance between the Apostle and the philosopher during Paul’s captivity at Rome, Professor Lightfoot has an extended Dissertation in his Commentary on Philippians, pp. 268–331. The discussion involves an elaborate examination of the spirit and teachings of Stoicism as compared with those of the Gospel. The essay is indeed one of great value.—H.] [It was their own request, and not Paul’s act, which made them prominent (see on Philippians 4:22).—H.]