Philippians 2
Php 2:1-4. EXHORTATION TO UNITY OF SPIRIT AND LOWLINESS.
Php 2:2. Semper in discordiis aperta est janua Satanae ad spargendas impias doctrinas, ad quas repellendas optima munitio est consensus (Calv.).-πληρ.… ἵνα. The ἵνα clause seems exactly = Latin gerund. Cf. an infinitive used in the same way in Act 15:10, τί πειράζετε τὸν Θεὸν ἐπιθεῖναι κ.τ.λ., also Polyc., Martyr., x., 1 (quoted by Burton, MT[85], p. 92). ἵνα is probably “hypotelic” as Ell[86] (on Eph 1:17) terms it, i.e., “the subject of the wish is blended with and even (at times) obscures the purpose”.-τὸ α. φρον. The general description of agreement which is analysed and defined in the succeeding clauses. Perhaps a common phrase in popular language. See Sepulchr. Inscr. (Rhodes, 2nd cent. B.C.), of a married couple, ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς Ἀΐδαν (Dsm[87], NBS[88], p. 84).-τ. αὐτ. ἀγ. The same feelings.-σύμψ. The same point of view in their common interests.-τὸ ἕν expresses the one concrete aim of their views, perhaps with special reference to the unity of the Church (so Lips[89]). Minute distinctions, however, must not be forced, as there is doubtless here much of what Vaughan terms “the tautology of earnestness”.
[85] Moods and Tenses (Burton, Goodwin).
[86] Ellicott.
[87] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[88] Neue Bibelstudien
[89]ips. Lipsius.
Php 2:3. μηδέν. Probably, sc., φρονοῦντες, although no addition is necessary. This is the prevalent thought in the Apostle’s mind.-ἐριθείαν. It is no wonder that Paul should warn against this danger, seeing it was one of his most grievous vexations at Rome.-ἤ. Read with best authorities μηδὲ κατά (see crit. note).-κενοδ. Only here in N.T. Three times in LXX. Combined with ἀλαζονεία and μεγαλαυχία. The boastful expression of pride. Egotism and boastfulness were apparently the perils besetting the Philippian Church. These were natural excrescences of the zealous spirit which pervaded this community. It is a strange phenomenon in religious history that intense earnestness so frequently breeds a spirit mingled of censoriousness and conceit.-τῇ ταπεινοφρ. The construction seems exactly parallel to Rom 11:20, τῇ ἀπιστίᾳ ἐξεκλάσθησαν = “on account of,” “by reason of”. Perhaps the article emphasises the generic idea (so Myr[90]). ταπεινός with derivatives, used in classical writers to denote a mean condition of self-debasement, had been already exalted by Plato and his school to describe that state of mind which submits to the Divine order of the universe and does not impiously exalt itself. It underwent a further stage of development in Christian literature, when it came to signify the spirit which most resembles that of Christ Himself. See an instructive note in Moule (CT[91] ad loc.).
[90] Meyer.
[91] Cambridge Greek Testament.
Php 2:4. The authorities are pretty evenly balanced in the case of the alternative readings ἕκαστος and ἕκαστοι (see crit. note). Probably edd. are right in preferring the latter, both on account of the variety of its witnesses and its aptness in the context. Besides, as the more difficult, it would be very liable to correction. σκοποῦντες has overwhelming authority in its favour. “No party having an eye for its own interests alone but also for those of the rest.” ἔκαστοι (frequent in this sense in classical Greek) = each group, each combination.-ἑτέρων. Used with strict correctness as opposed to ἑαυτῶν. It often has a less strict usage in N.T. From the gentle way in which he deals with them, we cannot suppose that there was as yet any serious rent in the Philippian Church. Probably he has already in mind the party feeling roused by the disagreement between Euodia and Syntyche. The opinion of the Christian community was divided. This might, of course, lead to serious issues. He has already implored them to be of the same mind (Php 2:2). The way of reaching this harmony is unselfishness. “Paul’s ethic is at least as much a social as an individual ethic” (Hitzm., N.T. Th., ii., 162. Instructive discussion).
Php 2:5-11. THE CONDESCENSION AND EXALTATION OF CHRIST. As to form, Php 2:5-10 appear to be constructed in carefully chosen groups of parallel clauses, having an impressive rhythm (see J. Weiss, Beitr., pp. 28-29).
Php 2:6-11. In the discussion of this crux interpretum it is impossible, within our limits, to do more than give a brief outline of the chief legitimate interpretations, laying special emphasis on that which we prefer and giving our reasons. As regards literature, a good account of the older exegesis is given by Tholuck, Disputatio Christologica, pp. 2-10. Franke (in Meyer5) gives a very full list of modern discussions. In addition to commentaries and the various works on Biblical Theology, the following discussions are specially important: Räbiger, De Christologia Paulina, pp. 76-85; R. Schmidt, Paulinische Christologie, p. 163 ff.; W. Grimm, Zw. Th[97], xvi., 1, p. 33 ff.; Hilgenfeld, ibid., xxvii., 4, p. 498 ff.; W. Weiffenbach, Zur Auslegung d. Stelle Phil., ii. 5-11 (Karlsruhe, 1884); E. H. Gifford, Expositor, v., vol. 4, p. 161 ff., 241 ff. [since published separately]; Somerville, St. Paul’s Conception of Christ, p. 188 ff. It may be useful to note certain cautions which must be observed if the Apostle’s thought is to be truly grasped. (a) This is not a discussion in technical theology. Paul does not speculate on the great problems of the nature of Christ. The elaborate theories reared on this passage and designated “kenotic” would probably have surprised the Apostle. Paul is dealing with a question of practical ethics, the marvellous condescension and unselfishness of Christ, and he brings into view the several stages in this process as facts of history either presented to men’s experience or else inferred from it. [At the same time, as J. Weiss notes (Th. LZ[98], 1899, col. 263), the careful rhetorical structure of the passage (two strophes of four lines) shows that the thought has been patiently elaborated.] (b) It is beside the mark to apply the canons of philosophic terminology to the Apostle’s language. Much trouble would be saved if interpreters instead of minutely investigating the refinements of Greek metaphysics, on the assumption that they are present here, were to ask themselves, “What other terms could the Apostle have used to express his conceptions?” (c) It is futile to attempt to make Paul’s thought in this passage fit in with any definite and systematic scheme of Christology such as the “Heavenly Man,” etc. This only hampers interpretation.
[97] Zeitschr. f. wissenschaftl. Theologie.
[98] Theologische Literaturzeitung.
Php 2:7. A question arises as to punctuation. W.H. punctuate as in the text. Calvin, Weiffenb. and Haupt would place a comma after γενόμ. and a colon after ἄνθρωπος of Php 2:8. This would coordinate these three clauses and make a new sentence begin with ἐταπείνωσεν. The division does not seem natural or necessary.-μ. δούλου λ. The clause defines ἐκένωσε. Christ’s assumption of the “form” of a δοῦλος does not imply that the innermost basis of His personality, His “ego,” was changed, although, indeed, “there was more in this emptying of Himself than we can think or say” (Rainy, op. cit., p. 119). [1]δ. simply describes the humility to which He condescended. It is needless to ask whose δοῦλος He became. The question is not before the Apostle.-ἐν ὁμοιώ. ἀνθ. γεν. γεν. as opposed to ὑπάρχων, “becoming” as opposed to “being by nature”. This clause, in turn, defines μ. δ. λ. “Being made in the likeness of men.” ὁμοι. expresses with great accuracy the Apostle’s idea. Christ walked this earth in the real likeness of men. This was no mere phantom, no mere incomplete copy of humanity. And yet Paul feels that it did not express the whole of Christ’s nature. It was not “an hereditary likeness of being” (Hltzm[2] See N.T. Th., ii., pp. 70-72). It was, in a sense, borrowed.-ἀνθρ. Almost = “mankind,” “humanity”.
[1] Codex Sangallensis
[2]ltzm. Holtzmann.
Php 2:8. καὶ seems to introduce a break. The Apostle goes on to describe the depth of the self-renunciation. No doubt there is here especially before Paul’s mind the contrast between what Christ “is in Himself and what He appeared in the eyes of men” (Lft[1]).-σχήμ. = Lat. habitus, the external bearing or fashion, “the transitory quality of our materiality” (Gore).-εὑρεθείς. Each word in the description emphasises the outward semblance. “Being found, discovered to be.” The verdict of his fellow-creatures upon Him. They classed Him as an ἄνθρωπος. His outward guise was altogether human.-ἐταπ. Even as man He endured great humiliation, for He suffered the shameful death of the Cross. For surely ἐταπ. is more than a vivid, lively way of expressing ἐκέν. (as Weiffenb., op. cit., p. 42). The rest of the verse depicts His humiliation. That consists in His obedience and the terrible issue to which it led. As obedient, He gave Himself wholly up to His Father’s will. And the course of following that will led as far as (μέχρι) death itself, no ordinary death (δέ bringing into prominence the special nature of it, cf. Rom 3:22; Rom 9:30), but a death of shame and suffering. Cf. Cic., pro Rabir., v., 10 (quoted by Moule): Mors si proponitur, in libertate moriamur … nomen ipsum crucis absit non modo a corpore civium Romanorum sed etiam a cogitatione, oculis, auribus. This would come home with force to the minds of the Philippians who enjoyed the jus Italicum.
[1] Lightfoot.
Php 2:9. διὸ … καί. On account of His great renunciation and obedience. An exemplification of His own maxim: “He that humbleth himself shall be exalted”. καί marks the correspondence between His lowliness and God’s exaltation of Him.-ὑπερύψ. This goes back beyond the ἐταπείν. to the ἐκέν. (So Kl[1].) It reminds them that Christ has reached a position, in a certain sense, higher than that which He occupied ἐν μορφῇ Θεοῦ. This has nothing to do with His nature. The Divine glory which he always possessed can never be enhanced. But now, in the eyes of men and as claiming their homage, He is on an equality with God. Cf. the realistic description of the exaltation in Sheph. of Hermas (quoted by Taylor, Sayings of Jew. Fathers, p. 167), Sim., ix., 6, 1, ἀνήρ τις ὑψηλὸς τῷ μεγέθει ὥστε τὸν πύργον ὑπερέχειν. Also Gospel of Peter, 10, with Robinson’s notes.-ἐχαρίσατο. “Gave as a gift.” This is the Father’s prerogative, for undoubtedly the N.T. teaches a certain subordination of the Son. Cf. Joh 14:28, Rom 1:3-4, 1Co 8:6, and, most memorable of all, 1Co 15:28, where the Son, having accomplished His work, seems, according to the Apostle’s view, to recede, as it were, into the depths of the Divine Unity.-ὄνομα. τὸ ὄν. should be read with the best MSS. It is quite possible that the last syllable of ἐχαρίσατο occasioned the omission of the article. To what does ὄνομα refer? It is only necessary to read on, and the answer presents itself. The universal outburst of worship proclaims that Jesus Christ is Κύριος, Lord, the equiv. of O.T. Jehovah, the highest title that can be uttered. The full significance of the name will only be realised when all the world acknowledges the sovereignty of Christ. As J. Weiss notes (Nachfolge Christi, pp. 63-64), this is not a specially Pauline conception, but belongs to the general faith of the Church. [It is amazing how Alf[2], De W. and Ead. can refer it to “Jesus,” Myr[3] and Vinc. to “Jesus Christ,” while Lft[4] and Hpt[5] regard it as = “dignity,” “title,” without specifying.] On the whole conception cf. Hebrews 1., esp[6] Php 2:3-4. Perhaps the Apostle has in his mind the Jewish use of הַשֵׁם, “the Name,” as a reverent substitute for יהוה (LXX Κύριος), Jehovah. Cf. Sayings of Jew. Fathers (ed. Taylor), iv., 7, and Additional Notes, pp. 165-167, where Taylor compares with Php 2:7-8 of our chap., Isa 53:12 and with Php 2:9, Isa 52:13. Most appropriate to our passage is his quotation from Jeremy Taylor (Works, vol. ii., p. 72): “He hath changed the ineffable name into a name utterable by man, and desirable by all the world; the majesty is all arrayed in robes of mercy, the tetragrammaton or adorable mystery of the patriarchs is made fit for pronunciation and expression when it becometh the name of the Lord’s Christ”.-τὸ ὑπὲρ πᾶν ὄνομα. Cf. 1Pe 3:22, “Angels and authorities and powers being made subject unto Him”; Eph 1:21.
[1] Klöpper.
[2] Alford’s Greek Testament.
[3] Meyer.
[4] Lightfoot.
[5] Haupt.
[6] especially.
Php 2:10. ἐν τῷ ὀνόμ. Ἰ. Perhaps the best explanation is that of Weiffenb. (op. cit., p. 51), “On the ground of this name (κύριος),” i.e., because of what it means for every worshipper. Of course, the worship is rendered to Him as Lord. Abbott (Notes on St. Paul’s Epistles, p. 93) compares Psa 63:4, “Thus will I bless Thee while I live: I will lift up my hands in Thy name”. Cf. also Psa 20:5; Psa 54:1. This name, which declares the true character and dignity of Jesus Christ, is both the basis and the object of worship. See the somewhat parallel use of εἰς τὸ ὀν. in Inscrr[1] (Dsm[2], BS[3], pp. 144-145). For the history of the phrase and its Semitic basis consult Die biblische “im Namen,” by J. Böhmer (Giessen, 1898).-ἐπουρ. κ. ἐπιγ. κ. καταχθ. Aptly Thdrt[4], ἐπουρανίους καλεῖ τὰς ἀοράτους δυνάμεις, ἐπιγείους δὲ τοὺς ἔτι ζῶντας ἀνθρώπους καὶ καταξθονίους τοὺς τεθνεῶτας.-ἐπουρ. The heavenly spirits. “Paul regards the higher world as divided into a series of ascending spheres” (Beysch., N.T. Th. [E.Tr.], ii., 100).-καταχθ. It is needless to think of these in connexion with the Descent into Hades, although this subject had an extraordinary place in the minds of the early Christians (cf. Bruston, La Descente du Christ aux Enfers, Paris, 1897). Here simply = a general term for the dead. Often in sepulchral Inscrr[5] For the division of all beings into three regions Everling compares Ignat. ad Trall., 9, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν, βλεπόντων τῶν ἐπουρανίων καὶ ἐπ γείων καὶ ὑποχθονίων (see his Paulinische Angelologie u. Dämonologie, Gött., 1888, pp. 83-84).
[1]nscrr. Inscriptions.
[2] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[3] Bibelstudien
[4]hdrt. Theodoret.
[5]nscrr. Inscriptions.
Php 2:11. Κύριος. See on Php 2:6 supr. This is the characteristic confession of the Apostolic Church. It is most significant that Κύριος has no article, which shows that it has become virtually one of Christ’s proper names. See Simcox, Lang. of N.T., p. 49, and cf. Act 2:36, “Know assuredly that God made Him Lord as well as Christ, this Jesus whom you crucified” (so Hort); 1Co 12:3, Rom 10:9, 1Co 8:6, where “One Lord” is parallel to “One God”. Hort (on 1Pe 1:3) compares our verse with Php 2:2-5. The invocation of one Lord is a bond of unity. The term “Lord” has become one of the most lifeless words in the Christian vocabulary. To enter into its meaning and give it practical effect would be to recreate, in great measure, the atmosphere of the Apostolic Age. [See, on the adoration of Jesus Christ in the Apostolic Age, an interesting essay by T. Zahn in Skizzen aus d. Leben d. alten Kirche, Leipz., 1894, pp. 1-38).-εἰς δ. Θ. The whole purpose of the working out of salvation is the glory of God the Father. This end is attained when men yield to His operations and acknowledge Christ as Lord. Cf. esp[1]. Eph 1:9-12.
[1] especially.
Php 2:12-16. THE CHRISTIAN LIFE TO BE LED IN A SPIRIT OF AWE AND WATCHFULNESS, AS IN THE PRESENCE OF GOD’S WORKING. On Php 2:12-13 see two important discussions, Schaeder, Greifswalder Studien, pp. 231-260, and Kühl, SK[2]., 1898, pp. 557-580. Php 2:12. ὥστε. With what does it link the following verses? Paul has returned to practical exhortation. So we should naturally expect him to take up the thread which he dropped at Php 2:6 on turning to the example of Jesus Christ. At that point he had been urging them to be of one mind. But with what aim? Especially in order that they might present an unbroken front in their conflict for the faith. But that brings us back to Php 1:27 ff. And that the connexion of our passage with the earlier paragraph is not arbitrary we may gather from the occurrence of the same idea in both, viz., that of his own presence and absence. Cf. Php 1:27 b with Php 2:12 b. At the same time there is also a link between Php 2:12-13 and the passage immediately preceding. He introduces his admonition with obedience (ὑπηκούσατε). But Christ’s lowliness consisted precisely in His ὑπακοή (Php 2:8, ὑπήκοος). Christ has been exalted as the result (διό, Php 2:9) of humble obedience. Corresponding to His exaltation will be their σωτηρία.-ὑπηκούσατε. We believe that this means obedience to God. See on ὥστε supr.-κατεργάζ. Cf. Gal 4:18.-μετὰ φ. κ. τρ. Cf. Eph 6:5, οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου. In both passages the phrase expresses the solemn responsibility to God which is always felt by those conscious of the Divine Presence, whether they are occupied with common tasks or the concerns of their spiritual life. Nihil enim est quod magis ad modestiam et timorem erudire nos debeat quam dum audimus nos sola Dei gratia stare (Calvin). Gunkel (Wirkungen2, etc., p. 70) well contrasts the fear with which the Jew looked upon the Divine Presence with the calm joy which the Christian feels in such an experience.-τὴν ἑαυτ. σωτ. Such a use of ἑαυτῶν for ὑμῶν αὐτῶν is much more common in N.T. than in classical Greek. But cf. Demos., Olynth., i., § 2, εἴπερ σωτηρίας αὑτῶν φροντίζετε. The emphasis is on ἐαυτῶν. Each of them is responsible for his own salvation before God. They must not lean on the Apostle. His absence must make no difference. “For the race is run by one and one and never by two and two” (R. Kipling).-σωτ. This is the end and aim of their faith. See 1Pe 1:9, τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν.-κατεργ. The best comment on the distinctive force of κατεργ. is 2Co 7:10, ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν … ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται, where ἐργ. refers to a process in its mediate workings, while κατεργ. looks solely at the final result. So here almost = “make sure of your salvation,” “carry it into effect”. Cf. 2Pe 1:10. As Kühl (op. cit., p. 560 ff.) points out, the Apostle does not think here so much of the moral effort, their deliberate conduct as such (so Schaeder). This, as the presupposition of salvation, would be alien to the Pauline point of view. Lowliness and obedience (the ὑπακοὴ πίστεως) are needful, that they may look away from themselves to Jesus Christ, who is the “author and finisher of their faith”.
[2] Studien und Kritiken.
Php 2:13. ὁ must certainly be omitted with all the best authorities. “For God is He that works,” etc. The emphasis lies on Θεός for two reasons. First, in the matter of attaining salvation they have to do not with Paul, but with God. Second, they must enter upon this momentous course not lightly, but “with fear and trembling,” for if they miss the goal it means that they have deliberately rejected the purpose of God. This explains the connecting γάρ.-ὁ ἐνεργῶν. It seems always to have the idea of effective working. In N.T. the active is invariably used of God. The middle is always intransitive. The verb has become transitive only in later Greek (cf. Krebs, Rection d. Casus, ii., 21). Many exx. occur in Justin M.-τὸ θέλειν. The first resolution in the direction of salvation takes its origin from God. So also does the ἐνεργεῖν, the carrying of this inward resolve into practical effect, the acting on the assurance that God’s promise is genuine. Cf. Eph 2:8, τῇ γὰρ χάριτί ἐστε σεσωσμένοι, διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον. To Paul the Divine working and the human self-determination are compatible. But “all efforts to divide the ground between God and man go astray” (Rainy, op. cit., p. 136).-ὑπὲρ τῆς εὐδοκίας. “To carry out His own gracious will.” So Thdrt[1]. (see also Gennrich, SK[2]., 1898, p. 383, n. 1). His great purpose of mercy is the salvation of men. To realise this He surrounds them with the influences of His gracious Spirit. For the word cf. Ps. Sol. 8:39, ἡμῖν καὶ τοῖς τέκνοις ἡμῶν ἡ εὐδοκία εἰς τὸν αἰῶνα. Conyb.-Hows. and Hfm[3]. would join ὑπὲρ τ. εὐδ. with the words following, but this would be unintelligible without αὐτοῦ. Blass boldly reads ὑπὲρ (οὗ) τ. εὐδοκίας πάντα ποι. (N.T. Gramm., p. 132). Such procedure is arbitrary. Zahn and Wohl[4]. (with Pesh. and O.L. versions) connect the words with τὸ ἐνεργ. preceding, and, comparing Rom 7:15-21, make εὐδ. = human inclination to goodness, i.e., practically equiv. to θέλειν. But this is the interpretation of a subtle exegete, which would scarcely appeal to a plain reader. The interpretation given above, connecting ὑπ. τ. εὐδ. with ὁ ἐνεργ., is thoroughly natural and has many parallels in Paul, e.g., Eph 1:5; Eph 1:9, etc. See esp[5]. SH[6]. on Rom 10:1. These verses are a rebuke to all egotism and empty boasting (see Php 2:3).
[1]hdrt. Theodoret.
[2] Studien und Kritiken.
[3] Hofmann.
[4]ohl. Wohlenberg.
[5] especially.
[6] Sanday and Headlam (Romans).
Php 2:14. γογγ. Many Comm[7]. understand γογγ. and διαλογ. as referring to God. This interpretation appears farfetched and unnecessary. The whole discussion preceding has turned on the danger to their faith in being disunited. Is it not natural that when he speaks of “grumblings” and “discussions” he should point to their mutual disagreements? Would not these be the common expressions, e.g., of the variance between Euodia and Syntyche? May they not be connected with the ἑτέρως τι φρονεῖν of chap. Php 3:15? There has never been a hint of murmuring against God up till now. Cf. 1Pe 4:9, Wis 1:11, φυλάξασθε … γογγυσμὸν ἀνωφελῆ καὶ ἀπὸ καταλαλιᾶς φείσασθε γλώσσης. On γογγ. see esp[8]. H. Anz, Dissertationes Halenses, vol. xii., pars 2, pp. 368-369.-διαλογ. Probably = disputes. Common in this sense in later Greek. Cf. Luk 9:46. Originally = thoughts, with the idea of doubt or hesitation gradually implied. See Hatch, Essays in Bibl. Greek, p. 8.
[7]omm. Commentators.
[8] especially.
Php 2:15. γένησθε. “That ye may become.” A high ideal before Paul’s mind to be reached by a gradual process.-ἄμεμπτοι. οὐ μικρὰν γὰρ προσάγει κηλῖδα ὁ γογγυσμός (Chr[9]). Perhaps ἄμεμ. refers to the judgment of others, while ἀκέραιοι denotes their intrinsic character (so Lft[10]). Cf. Mat 10:16, where Christ exhorts the disciples to be ἀκέραιοι ὡς αἱ περιστεραί.-τέκνα Θεοῦ. This whole clause is a reminiscence, not a quotation, of Deu 32:5, ἡμάρτοσαν, οὐκ αὐτῷ τέκνα, μωμητά· γενεὰ σκολιὰ καὶ διεστραμμένη. It is impossible to say whether Paul uses τ. Θ. in the strict sense common in N.T., or whether he employs the term more loosely as in Eph 5:8.-The best authorities read ἄμωμα, the more usual N.T. word. ἀμωμητά may be due to μωμητά of LXX.-μέσον is certainly to be read instead of ἐν μέσῳ, with all leading authorities. It is one of those adverbial expressions which, in the later language, perhaps under the influence of Semitic usage, took the place of prepositions. Cf. Hatz., Einl, p. 214, where several exx. are quoted from Porphyrogenitus, de Caer.-σκολ. κ. διεστραμ. The latter epithet is precisely = the Scotch expression “thrawn,” “having a twist” in the inner nature.-ἐν οἷς. Sense-construction.-φαίν. Commentators differ as to whether φ. means here “appear” or “shine”. Surely the appearing of a φωστήρ, a luminary, must be, at the same time, a shining. Both interpretations really converge in this context. [Calv. takes φαίν. as imperative, and compares Isa 60:2. This is by no means unlikely.] Probably κόσμος (= the whole universe of things) goes closely with φωστῆρες, emphasising the contrast, while nothing is said as to their influence on others. Christ Himself is τὸ φῶς τοῦ κόσμου (Joh 8:12). His followers are φωστῆρες ἐν κόσμῳ. For κόσμος see Evans’ excellent note on 1Co 2:12.
Php 2:16. λ. ζωῆς. For the connexion between this expression and φωστῆρες see Joh 1:4, ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. When Paul speaks of “life” as belonging to the Christian he means not merely the new power of holy living imparted to him, but the real presence of a truly Divine life which, although largely concealed for the present by the fleshly nature, is the pledge and actual beginning of life eternal. This is, in the Apostle’s view, the supreme goal of the Christian calling. The Christian gospel, therefore, is a λόγος ζωῆς.-ἐπέχοντες. Its common meaning (as in Homer, etc.) is “holding forth”. But the Apostle is not thinking of the influence exercised by his readers upon others. It is their own steadfastness in the faith that is before his mind in this passage. That tells against the interpretation of Field (Otium Norvicense, iii., pp. 118-119, following Pesh. with Michaelis, Wetstein, etc.), who translates, “being in the stead of life” (to it, sc., the world), “holding the analogy of life”. No doubt there are good exx. of the phrase in later Greek, but we are safe in saying that the ordinary N.T. reader would not understand λόγ. ζ. in this sense. Chr and Thphl. take it as = “having in them” (a strengthened ἔχειν). Theodore of Mopsuestia has “holding fast,” which is also the gloss of Hesychius on the word (κρατοῦντες). There is practically no difference between the two last explanations. Either suits the context well. It was quite customary in late Greek to use intensified forms like ἐπέχειν as stronger equivalents for the simpler words.-εἰς καύχ. “For a ground of boasting.” Cf. Zep 3:20, δώσω ὑμᾶς ὀνομαστοὺς καὶ εἰς καύχημα.-ἡμέρα Χ. A combination only found in this Epistle. As the Apostle advanced in years the final result of his labours would have increasing prominence in his thoughts.-ὅτι. Does this introduce the ground of his boasting, or is it used in an “anticipative” sense = because? The latter seems necessary, as the reason of his boasting has already been given, their blamelessness and steadfastness.-ἔδραμον … ἐκοπίασα. These aorists look back from the day of Christ over the whole course of Paul’s life and work. It is now finished, and it has not failed. We must translate by English perfects, “I have not run,” etc. Lft[1]. thinks that ἐκοπ. is a metaphor from “training” in athletic contests. See his important note on Ignat. ad Polyc., vi., συγκοπιᾶτε ἀλλήλοις, συναθλεῖτε, συντρέχετε. But its occurrence in Isa 49:4 (κενῶς ἐκοπίασα, εἰς μάταιον καὶ εἰς οὐδὲν ἔδωκα τὴν ἰσχύν μου) shows that it may be taken without any metaphorical significance.
[1] Lightfoot.
Php 2:17-18. MUTUAL REJOICING IN CHRISTIAN SERVICE.
Php 2:18. τὸ δʼ αὐτό. Adverbial use = ὡσαύτως. Cf. Mat 27:44.-συγχαίρ. This is, of course, a different joy from that which he shares with them. It is their joy in his obtaining the martyr’s crown.
Php 2:19-24. HIS PURPOSE TO SEND TO THEM TIMOTHY, A GENUINE FRIEND OF THEIR COMMUNITY.
Php 2:20. ἰσόψυχον. “Compounds with ἰσο- usually mean not merely ‘like,’ but ‘as good as,’ or ‘no better than’ ” (Jebb on Soph., O.T., 478). To whom does it refer? De W., Myr[9], Vinc. and others refer it to Paul. But surely it can only apply to Timothy. At least the relative sentence seems to necessitate this interpretation. “I have no one like-minded, I mean having that kind of mind (ὅστις) which will, etc.… but ye know his approvedness.” Besides, if he were thinking of himself, must he not have added ἄλλον to οὐδένα?-γνησίως, “genuinely”. There is no apparent necessity to take it (with Lft[10] and Vinc.) as = “by an instinct derived from his spiritual parentage”. γν. is used frequently in secular writers = true, genuine. Cf. Phocyl., 2, γνήσιος φίλος; Pind., Olymp., ii., 21, γνησίαις ἐπʼ ἀρεταῖς. Cf. chap. Php 4:3.-μεριμνήσει = “give one’s thoughts to a matter”. Cf. 1Co 7:33, and see a good note in Jebb on Soph., O.T., 1124.
[9] Meyer.
[10] Lightfoot.
Php 2:21. οἱ πάντες … ζητ. This verse has roused surprise. Where were all Paul’s faithful brethren in the Lord? Has he no one but Timothy to fall back upon? It must be borne in mind that we have to do with a simple letter, not a treatise, or history of Paul’s work. The Apostle speaks in an outburst of strong feeling, for he is a man of quick impulses. He does not for a moment mean that he has no genuine Christian brethren in his company. But he had found, in all probability, that when he proposed to some of his companions, good Christian men, that they should visit far-distant Philippi, they all shrank, making various excuses. Timothy alone is willing, the one man he can least afford to spare. It is hard to part with him at such a critical time. No wonder that he should feel hurt by this want of inclination on the part of the other brethren to undertake an important Christian duty. No wonder that he should speak with severity of a disposition so completely opposed to his own. Cf. 1Co 10:33, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν. See esp[11] Calvin’s excellent note ad loc.-Χ. Ἰ. The authorities are almost equally balanced as to the readings. See on chap. Php 1:1 supr.
[11] especially.
Php 2:22. δοκιμήν. “Approvedness.” That character which emerges as the result of testing. Cf. Jam 1:12.-ὡς πατ. τέκ. κ.τ.λ. A mixed construction, the result of refined feeling. Paul first thinks of Timothy as his son in the Gospel, serving him with a son’s devotion. But before the sentence is finished, his lowliness reminds him that they are both alike servants of a common Lord, equal in His sight.-εἰς seems here practically equiv. to ἐν, as so frequently in later Greek. The fact is one of real importance for exegesis. (See Hatz., Einl, p. 210; Schmid, Atticismus, i., p. 91; Krumbacher, Kuhn’s Zeitschr., 27, pp. 543-544). One can hardly discover here the idea of purpose.
Php 2:23. μέν. He emphasises the coming of Timothy as distinct from his own.-ὡς ἄν. Cf. Rom 15:24, 1Co 11:34. “As soon as I shall have thoroughly ascertained my position.” This temporal use of ὡς ἄν seems foreign to classical prose. It almost means “according as I shall”. ἄν marks the uncertainty which surrounds the whole prospect. (See Moulton’s Ed. of Winer’s Grammar, p. 387; Viteau, Le Verbe, p. 126.)-ἀπίδω. On the form see the crit. note supr. ἀπό emphasises his turning away his attention from other things and concentrating it upon his own situation, i.e., gaining a definite knowledge of how his affairs stand. Mynster (Kleine Theolog. Schriften, p. 173) points out that this verse proves that the Epistle could not have been written at Cæsarea.-ἐξαυτῆς. Chiefly in Acts in N.T. = Latin ilico. A Hellenistic word. See Phrynichus (ed. Lobeck), 47.
Php 2:24. ἐν Κυρίῳ. See on Php 2:19. Every mood of Paul’s inner life he desires to regulate by the mind and will of Christ.-ὅτι. “When an action is to be produced, πείθειν takes the infinitive, when belief, ὅτι (of objective knowledge) sometimes infinitive” (Gildersl. on Justin M., Apol., i., 8, 8).
Php 2:25-30. NEWS OF EPAPHRODITUS: A CORDIAL WELCOME FOR HIM AT PHILIPPI BESPOKEN.
Php 2:26. ἐπειδή. Only three times elsewhere in Paul. The difference between it and ἐπεί is tersely stated by Ell[7]. (ad loc.), who notes that it “involves the quasi-temporal reference which is supplied by δή, and thus expresses a thing that at once ensues (temporarily or causally) on the occurrence or realisation of another”.-ἐπιπ. ἦν. A common N.T. construction. Perhaps the use of the imperfect may be due to Aramaic influence (see Schmid, Atticismus, iii., p. 113 ff.). In classical Greek it is fairly frequent with the perfect and pluperfect. See Kühner, Ausführl. Gramm., ii., p. 35, n. 3-πάντας. The Apostle wishes to disarm all prejudices against Epaphr.-ἀδημονῶν. “In sore anguish.” In its two other occurrences in N.T. it describes the agony in Gethsemane. While not found in LXX (but several exx. in Symmachus) it occurs a few times in later Greek. The derivations usually given are doubtful.-ἠκούσατε. Probably we must suppose that the Philippians, on hearing that Epaphrod. was ill, had written a letter to which this is the answer.-ἠσθένησε. We might translate, “had fallen sick,” an ingressive aorist. But with the same tense in Php 2:27, perhaps it is better to look upon the aorist as summing up the whole experience of Epaphrod. as a single fact, and viewing it in this light. This is a common Greek usage (see Burton, MT[8]., p. 20).
[7] Ellicott.
[8] . Moods and Tenses (Burton, Goodwin).
Php 2:27. καὶ γὰρ κ.τ.λ. “For truly he was sick,” etc., καὶ intensifying the force of ἠσθέν.-θαν. The more common construction of παραπλ., backed by a preponderating weight of authority, favours the dative. The endings -ου and -ω were frequently interchanged in the MSS. (see Ws[9]. TK[10]., p. 18).-λύπην ἐπὶ λύπην. The reading λύπῃ is merely a simplifying of the construction. The accusative must be read. The usage is practically = ἐπί with dative. It denotes the heaping up of one thing upon another with the notion of addition predominant. Cf. Mat 24:2, οὐ μὴ ἀφεθῇ λίθος ἐπὶ λίθον; Isa 28:10, θλίψιν ἐπὶ θλίψιν προσδέχου; Ps. Son 3:7, οὐκ αὐλίζεται ἐν οἴκῳ δικαίου ἁμαρτία ἐφʼ ἁμαρτίαν. See Buttm., Gram., p. 338.-σχῶ. Equiv. to our “get”. This is the force of the aorist.
[9] . Weiss.
[10] . extkritik d. paulin. Briefe (Weiss)
Php 2:28. σπουδ. The more regular form is the inferior reading σπουδαιότερον, which is due to some copyist. But that in -ως is also found in classical Greek. See W-Sch[11]., p. 98. It is quite possible that we have here, as frequently in later popular Greek, a comparative with superlative force (see Blass, Gramm., p. 33). “I sent him with all haste” (including the notion of anxiety and concern which belongs to σπουδαῖος).-ἔπεμ. Epistolary aorist.-ἀλυπότ. Their joy means the lifting of a burden from his heart. He sympathised with Epaphroditus’ yearning for home. He sympathised with the Philippians’ anxiety for their brother. Chr[12]. aptly quotes Paul’s own words in 2Co 11:29, τίς ἀσθενεῖ καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται καὶ οὐκ ἐγὼ πυροῦμαι.
[11] Sch. Schmiedel’s Ed. of Winer.
[12] Chrysostom.
Php 2:29. Behind these words must lie some unknown circumstances which affected the feelings of the Philippians towards Epaphrod. It is not sufficient to suppose (with Ws[13].) that they would be disappointed because he had not stayed long enough at Rome. The πάσης χαρᾶς and ἐντίμους surely point to some alienation on which we have no light.
[13] . Weiss.
Php 2:30. τὸ ἔργον κ.τ.λ. The true reading is very difficult to determine with such a conflict of authorities. We are inclined to believe that τὸ ἔργ. stood alone as in C. This is certainly the hardest reading of all to account for. At a very early date additions like Χριστοῦ, Κυρίου, etc., would be sure to be made.-μέχρι. A somewhat rare use of μ. Cf. Rev 12:11, οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου, and chap. Php 2:8.-παραβολευσ. Here, with the great majority of the best authorities, we must read παραβολευσάμενος. It is a ἁπ. λεγ., probably formed from παράβολος, rash, reckless. Cf. the legal term παράβολον (later, παραβόλιον), the stake which has to be deposited by an appellant, and is forfeited if the action be lost. “Having hazarded his life.” Cf. the exact parallel in Diod., 3, 36, 4, παραβαλέσθαι ταῖς ψυχαῖς. What risk did he run? Hfm[14]. suggests that his illness was produced by his arrival in Rome during the hot season of the year. Chr[15]. thinks of danger at the hands of Nero. Wohl[16]. supposes that his illness was the result of his severe missionary labours in Rome. May it be that the Apostle was now confined in a far more unwholesome bondage than before (one of the noisome State-prisons? See Introduction), and that the assiduous services of Epaphrod. to him there, brought on this severe illness? We believe that this interpretation is justified by the next words τὸ ὑμ. ὑστέρ.… λειτ. In what was their service towards the Apostle lacking? Evidently in nothing save their own personal presence and personal care of him. This would be the more urgently needed if Paul’s outward surroundings had become less favourable. For the phrase ἀναπλ. τὸ ὑστ., Cf. 1Co 16:17, τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν; 2Co 11:9.
[14] Hofmann.
[15] Chrysostom.
[16] Wohlenberg.
