Php 4:1-3. COUNSELS TO INDIVIDUAL MEMBERS OF THE CHURCH.
Php 4:2. Εὐοδ. κ.τ.λ. This direct reference to a difference of opinion between two women of prominence in the Philippian Church is probably the best comment we have on the slight dissensions which are here and there hinted at throughout the Epistle. For, as Schinz aptly puts it (op. cit., p. 37), “in such a pure Church, even slight bickerings would make a great impression”. We find no trace of the cause. It may have turned on the question discussed in chap. Php 3:15-16. It may have been accidental friction between two energetic Christian women. But from the whole tone of the Epistle it cannot have gone far. Six Christian bishops named Εὐόδιος are mentioned in the Dict. of Christ. Biogr. The feminine name is also found in Inscrr[15].-Συντύχη. The name occurs both in Greek and Latin Inscrr[16]., as well as in the Acta Sanctorum (v., 225). Curiously enough, there is no masculine name precisely corresponding to be found except the form Sintichus (C.I.L., xii., no. 4703, from Narbo in Gaul. The Inscr. quoted by Lft[17]. is spurious). On the correct accentuation see the elaborate note in W-Sch[18]., p. 71. Lft[19]. has collected valuable evidence to show the superior position occupied by women in Macedonia. See his Philippians, p. 56, notes 2, 3, where he quotes Inscrr[20]., in some of which a metronymic takes the place of the patronymic, while others record monuments erected in honour of women by public bodies. We may add, from Heuzey, Voyage Archéol., p. 423, an Inscr. of Larissa, where a woman’s name occurs among the winners in the horse-races (see Introduction). For the prominence of women generally in the Pauline Churches, Cf. Romans 16 passim, 1Co 14:34-35. The repetition of παρακαλῶ perhaps hints that Paul wishes to treat each of them alike. [Hitzig, Zur Kritik Paulin. Brr., p. 5 ff., exemplifies the pitch of absurdity which N.T. critics reached in a former generation, by supposing that these names represent two heathen-Christian parties, the one Greek, the other Roman.]
[15] scrr. Inscriptions.
[16] scrr. Inscriptions.
[17] Lightfoot.
[18] Sch. Schmiedel’s Ed. of Winer.
[19] Lightfoot.
[20] scrr. Inscriptions.
Php 4:3. ναί must certainly be read with all trustworthy authorities. Exactly parallel is Philm. 20. Cf. Soph., Elect., 1445, σὲ κρίνω, ναὶ σέ.-ἐρωτῶ is common in N.T. = “beseech,” e.g., Luk 14:18. It is not so found in LXX, and this sense is very rare in late writers.-γνήσιε ς. is to be read with the great mass of authorities. We believe that W.H. are right in their marginal reading of Σύνζυγε as a proper name. This would harmonise with the other names mentioned. And the epithet γν. increases the probability. He requests Syzygus (lit. = joiner together) to help Euodia and Syntyche to make up their differences. “I beseech thee, who art a genuine Syzygus (in deed as well as in name) to help,” etc. (so also Myr[21]., Kl[22]., Weizs.). See esp[23]. an excellent discussion by Laurent, N.T. Studien, pp. 134-137. The fact that this name has not been found in books, Inscrr[24]., etc., is no argument against its existence. Zygos is found as a Jewish name (quoted by Zunz). Similar compounds such as Συμφέρων, Συμφέρουσα occur. Perhaps all the above names were given to them after Baptism. Lft[25]. and others refer σύνζ. to Epaphroditus. Chr[26]. thinks of the husband of one of the women addressed. Wieseler (Chronol., p. 458) actually refers it to Christ.-συλλ. Paul’s friend is plainly a man of tact who can do much to bring the Christian women now at variance together again. Holst, thinks, and perhaps with some reason, that the use of συλλαμβ. implies that Euodia and Syntyche were already trying to lay aside their differences.-αἵτινες. “Inasmuch as they laboured with me.” Their former services to the Gospel are a reason why they should receive every encouragement to a better state of mind. Cf. Act 16:13.-μετὰ καὶ Κλ. An unusual position for καὶ although found in Pindar, Dionys. Halicarn., Aelian, and, above all, in Josephus, who delights in this construction (see Schmidt, De Elocut. Jos., p. 16; Schmid, Atticismus, iii., p. 337). These words must be taken with συνήθλ. He wishes to remind his Christian friend at Philippi of the noble company to which the women had belonged, a company held in the highest esteem in the Philippian Church. Κλήμης must have been some disciple at Philippi, unknown to Church history like the others mentioned here. It is nothing short of absurd (with Gw[27].) to make this Clement the celebrated bishop of Rome. See esp[28]. Salmon, Dict. of Chr[29]. Biog., i., p. 555. The same form in -ης, -εντος is seen in Κρήσκης, Πούδης (2Ti 4:10; 2Ti 4:21).-ὧν τὰ ὀν. ἐν βίβ. ζ. Perhaps the phrase implies that they had passed away. The Apostle almost seems to foresee the obscurity which will hang over many a devoted fellow-labourer of his. But their names have a glory greater than that of historical renown. They are in the βίβλος ζωῆς. The idea is common in O.T. Cf. Exo 32:32, Psa 69:29, Dan 12:1. See also Apocal. of Bar., xxiv., 1; Henoch, xlvii., 3; 4 Ezra 14:35 and, in N.T., Rev 3:5. Good discussions of the subject will be found in Weber, Lehren d. Talmud, pp. 233, 276; Schürer, ii., 2, p. 182.
[21] Meyer.
[22] . Klöpper.
[23] especially.
[24] scrr. Inscriptions.
[25] Lightfoot.
[26] Chrysostom.
[27] . Gwynn.
[28] especially.
[29] Chrysostom.
Php 4:4-9. GENERAL EXHORTATIONS ON THE RIGHT SPIRIT AND THE RIGHT CONDUCT OF LIFE.
Php 4:5. τ. ἐπιεικ. “Reasonableness.” Matthew Arnold finds in this a preeminent feature in the character of Jesus and designates it “sweet reasonableness” (see Literature and Dogma, pp. 66, 138). The trait could not be more vividly delineated than in the words of W. Pater (Marius the Epicurean, ii., p. 120), describing the spirit of the new Christian society as it appeared to a pagan. “As if by way of a due recognition of some immeasurable Divine condescension manifest in a certain historic fact, its influence was felt more especially at those points which demanded some sacrifice of one’s self, for the weak, for the aged, for little children, and even for the dead. And then, for its constant outward token, its significant manner or index, it issued in a certain debonair grace, and a certain mystic attractiveness, a courtesy, which made Marius doubt whether that famed Greek blitheness or gaiety or grace in the handling of life had been, after all, an unrivalled success.” A definition is given by Aristot., Eth. Nic., 5, 10, 3, τὸ ἐπιεικὲς δίκαιον μέν ἐστιν, οὐ τὸ κατὰ νόμον δέ, ἀλλʼ ἐπανόρθωμα νομίμου δικαίου, where the point is that it means a yielding up of certain real rights. This spirit, in the Christian life, is due to those higher claims of love which Christ has set in the forefront. Cf. 2Co 10:1, Tit 3:2. Their joy (Php 4:4) really depends on this “reasonableness” having as wide a scope as possible. It is he who shows forbearance and graciousness all round (γνωσθ. πᾶσιν ἀνθ.) who can preserve an undisturbed heart. In Ps. Son 5:14 God is called χρηστὸς καὶ ἐπιεικής.-ὁ κ. ἐγγύς. Quite evidently Paul expects a speedy return of Christ. It was natural in the beginning of the Church’s history, before men had a large enough perspective in which to discern the tardy processes of the Kingdom of God. Cf. chap. Php 3:21. This solemn fact which governs the whole of Paul’s thinking, and has especially moulded his ethical teaching, readily suggests “reasonableness”. The Lord, the Judge, is at the door. Leave all wrongs for Him to adjust. Forbear all wrath and retaliation (Cf. Rom 12:19 ff.). But further, in view of such a prospect, earthly bickerings and wranglings are utterly trivial. Cf. 1Jn 2:28, “Abide in Him, so that if He be manifested, we may have boldness and not be ashamed before Him at His coming.” A close parallel is Jam 5:8.
Php 4:6. μ. μερ. “In nothing be anxious.” μερ. is not common in earlier prose. It is used repeatedly in LXX of anxiety (a) approaching dread as Psa 37:19, (b) producing displeasure as Eze 16:42, (c) of a general kind as 1Ch 17:9. For the thought Cf. 4 Ezr 2:27 : Noli satagere, cum venerit enim dies pressurae et angustiae … tu autem hilaris et copiosa eris. See the note on chap. Php 2:20 supr.-προσευ. κ. τ. δεής. προσευχή emphasises prayer as an act of worship or devotion; δεήσις is the cry of personal need. See on chap. Php 1:4 supr. Curare et orare plus inter se pugnant quam aqua et ignis (Beng.).-μετὰ εὐχ. The word is rarely found in secular Greek (e.g., Hippocr., Polyb., Diod.; see Rutherford, New Phrynichus, p. 69), or LXX. Paul uses it twelve times, but only twice with the article. Does not this imply that he takes for granted that thanksgiving is the background, the predominant tone of the Christian life? To pray in any other spirit is to clip the wings of prayer.-αἴτημα is found three times in N.T. It emphasises the object asked for (see an important discussion by Ezra Abbot in N. Amer. Review, 1872, p. 171 ff.). “Prayer is a wish referred to God, and the possibility of such reference, save in matters of mere indifference, is the test of the purity of the wish” (Green, Two Sermons, p. 44).-πρὸς τ. Θεόν. “In the presence of God.” A delicate and suggestive way of hinting that God’s presence is always there, that it is the atmosphere surrounding them. Anxious foreboding is out of place in a Father’s presence. Requests are always in place with Him. With this phrase Cf. Rom 16:26.
Php 4:7. Hpt[30]. would put no stop at the close of Php 4:6. Whether there be a stop or not, this verse is manifestly a kind of apodosis to the preceding. “If you make your requests, etc., … then the peace … shall guard,” etc. ἡ εἰρ. τ. Θ. Paul’s favourite thought of that health and harmonious relation which prevail in the inner life as the result of reconciliation with God through Jesus Christ. Cf. Mat 11:28. It would be an undue restriction of his thought to imagine that he only refers to agreement between members of the Church, although, no doubt, that idea is here included. “This peace is like some magic mirror, by the dimness growing on which we may discern the breath of an unclean spirit that would work us ill” (Rendel Harris, Memoranda Sacra, p. 130; the quotation skilfully catches the spiritual conception before Paul’s mind). To share anxiety with God is to destroy its corroding power and to be calmed by His peace. Peace is used as a name of God in the Talmud (see Taylor, Jewish Fathers, pp. 25-26).-ἡ ὑπερέχ. πάντα νοῦν. “Which surpasses every thought, all our conception.” (So also Chr[31]., Erasm., Weizs., Moule, Von Soden, etc.). This meaning seems inevitable from the parallel in Eph 3:20, τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν, and Cf. Php 4:19, τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χ. Space forbids the enumeration of the many interpretations given. Wordsworth (Prelude, Bk. 14) defines this peace as “repose in moral judgments”.-νοῦν … καρδίας … νοήματα. νοῦς, very much what we call “reason,” in Paul’s view, belongs to the life of the σάρξ. It is the highest power in that life, and affords, as it were, the material on which the Divine πνεῦμα can work. It remains in those who possess the πνεῦμα as that part of the inner man which is exposed to earthly influences and relations. (See an admirable note in Ws[32].) καρδία is “a more undefined concept, side by side with νοῦς” (so Lüdemann, Anthropol., p. 16 ff.). It has to do not merely with feelings but with will. νοήματα are products of the νοῦς, thoughts or purposes. Paul would probably regard them as being contained in the καρδία. The word is found five times in 2 Cor. and nowhere else in N.T.-φρουρήσει. A close parallel is 1Pe 1:5, τοὺς ἐν δυνάμει Θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν. Hicks (Class. Review, i., pp. 7-8) presses the figure of a garrison keeping ward over a town, and observes that one of the most important elements in the history of the Hellenistic period was the garrisoning of the cities both in Greece and Asia Minor by the successors of Alexander the Great. Cf. Gal 3:23. The peace of God is the garrison of the soul in all the experiences of its life, defending it from the external assaults of temptation or anxiety, and disciplining all lawless desires and imaginations within, that war against its higher purposes.-ἐν Χ. Ἰ. Christ Jesus is the sure refuge and the atmosphere of security.
[30] Haupt.
[31] Chrysostom.
[32] . Weiss.
Php 4:8. The thought of this paragraph (Php 4:8-9) is closely connected with that of the preceding by the resumption of the phrase ἡ εἰρήνη τ. Θ. (Php 4:7) in a new form ὁ Θ. τῆς εἰρήνης (Php 4:9). The peace of God will be the guardian of their thoughts and imaginations, only they must do their part in bending their minds to worthy objects. Lft[33]. and Ws[34]. have elaborate classifications of Paul’s list of moral excellences. It is not probable, in the circumstances, that any such was before the Apostle’s mind.-τὸ λοιπόν is probably used to show that he is hastening to a close. See on chap. Php 3:1 supr. Beyschl. well remarks on the “inexhaustibility” of the Christian moral ideal which is here presented. It embraces practically all that was of value in ancient ethics.-ἀληθῆ and δίκαια express the very foundations of moral life. If truth and righteousness are lacking, there is nothing to hold moral qualities together.-σεμνά. “Reverend.” The due appreciation of such things produces what M. Arnold would call “a noble seriousness” (so also Vinc.).-προσφιλῆ. Our “lovely” in its original force gives the exact meaning, “those things whose grace attracts”. The idea seems to be esp[35]. applied to personal bearing towards others. See Sir 4:7, προσφιλῆ συναγωγῇ σεαυτὸν ποιεῖ; Sir 20:13, ὁ σοφὸς ἐν λόγῳ ἑαυτὸν προσφιλῆ ποιήσει. Cf. W. Pater’s description of the Church in the second century: “She had set up for herself the ideal of spiritual development under the guidance of an instinct by which, in those serious moments, she was absolutely true to the peaceful soul of her Founder. ‘Goodwill to men,’ she said, in whom God Himself is well-pleased.’ For a little while at least there was no forced opposition between the soul and the body, the world and the spirit, and the grace of graciousness itself was pre-eminently with the people of Christ” (Marius, ii., p. 132).-εὔφημα. Exactly = our “high-toned”. (So also Ell[36].) “Was einen guten Klang hat” (Lips[37].). It is an extremely rare word.-εἴ τ. ἀρετ. κ.τ.λ. “Whatever excellence there be or fit object of praise.” The suggestion of Lft[38]., “Whatever value may exist in (heathen) virtue,” etc., goes slightly beyond the natural sense, from the reader’s point of view. Cf. Sayings of Jew. Fathers, chap. ii., 1, “Rabbi said, which is the right course that a man should choose for himself? Whatsoever is a pride to him that pursues it and brings him honour from men.” On the important range of meanings belonging to ἀρετή, see Dsm[39]., BS[40]., p. 90 ff.-ἔπαινος, as Hort (on 1Pe 1:7) points out, corresponds exactly to ἀρετή and implies it, including in itself the idea of moral approbation. He observes that it refers chiefly to “the inward disposition to acts as actions” (see the whole valuable note).-τ. λογίζ. “Make them the subject of careful reflection.” Meditatio … praecedit: deinde sequitur opus (Calv.).
[33] Lightfoot.
[34] . Weiss.
[35] especially.
[36] Ellicott.
[37] Lipsius.
[38] Lightfoot.
[39] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[40] . Bibelstudien
Php 4:9. It is hardly possible, with Ell[41]., to refer ἃ καὶ κ.τ.λ. immediately to the preceding, without forcing the construction.-ἐμάθ. κ. παρελ. plainly refer to the definite Christian teaching he had set himself to give them. παραλαμβάνω is used regularly of “receiving” truth from a teacher.-ἠκ. κ. εἴδ. ἐν ἐ. This is the impression made upon them by his Christian character, apart from any conscious effort on his part. Cf. chap. Php 3:17.-ὁ Θ. τ. εἰρ. See on Php 4:8 (ad init.). It is quite possible that he has partly in view the disregard of these ethical qualities as threatening the harmony of the Church, and as, so far, to blame for the divisions already existing.
[41] Ellicott.
Php 4:10-14. DELICATE EXPRESSION OF THANKS FOR THEIR GIFT.
Php 4:11. The form of Php 4:11-13, from ἐγὼ γάρ, is strophic. ἐγὼ … εἶναι gives the “theme”. Php 4:13 marks the close. The thought is worked out between. See J. Weiss, Beitr., p. 29.-οὐχ ὅτι. See on chap. Php 3:12 supr.-καθʼ ὑστέρησιν. “As regards want.” κατὰ has the same sense as in the phrase τὰ κατʼ ἐμέ.-ἐγώ emphasises his own position in a tone of calm independence of circumstances.-ἐν οἷς εἰμί. Taken by itself, the phrase might well mean, “in my present circumstances”. But in view of the following verses it seems better to make it general = “in the circumstances in which I am placed at any moment”. For exx. of the phrase see Kypke and Wetst. ad loc.-ἔμαθον must be translated into English as a perfect, “I have learned”. But the Greek has a true aorist force: it sums up his experiences to the moment of writing and regards them as a whole.-αὐτάρκης is admirably illustrated by Plat., Repub., 369 B, οὐκ αὐτάρκης, ἀλλὰ πολλῶν ἐνδεής. “Dr. Johnson talked with approbation of one who had attained to the state of the philosophical wise man, that is, to have no want of anything. ‘Then, sir,’ said I, ‘the savage is a wise man.’ ‘Sir,’ said he, ‘I do not mean simply being without,-but not having a want’ ” (Boswell’s Johnson, p. 351, Globe ed.).
Php 4:12. οἶδα κ.τ.λ. καί must be read with all good authorities. The one καί must be correlative to the other, unless he intended to continue the sentence without the second οἶδα (see an excellent note on καί in N.T. in Ell[56]. ad loc. He defines somewhat too minutely). Examples of the infinitive after οἶδα are to be found in classical Greek.-ταπειν. The best comment on this is 2Co 11:7, ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε. There it means, “keeping myself low” (in respect of the needs of daily life). Moule aptly quotes Diod., i., 36 (speaking of the Nile), καθʼ ἡμέραν … ταπεινοῦται = “runs low”.-ἐν παντ. κ. ἐν π. A vague, general phrase = “in all circumstances of life”. It has no immediate connexion with μεμύημαι (Cf. a similar expression τῷ παντί in Xen., Hell., 7, 5, 12, and τοῖς or πᾶσιν in Thucyd., Soph., etc.).-μεμύημαι. The verb was originally used of one initiated into the Mysteries. It came (like our own “initiated”) to lose its technical sense. But the word probably implies a difficult process to be gone through. Cf. Psa 25:14 : “The secret of the Lord is with them that fear Him, and He will show them His covenant” (Vaughan), and Wis 8:4, μύστις γάρ ἐστιν τῆς τοῦ Θεοῦ ἐπιστήμης. In later ecclesiastical usage ὁ μεμυημένος = a baptised Christian (an instructive hint as to the growth of dogma). See Anrich, Das Antike Mysterienwesen, p. 158. μεμύ. goes closely with the infinitives following. Cf. Alciphron, 2, 4 ad fin., κυβερνᾶν μυηθήσομαι.-χορτάζεσθαι is a strong word, used originally of the feeding of animals, which gradually became colourless in the colloquial language (see Sources of N.T. Greek, p. 82).-πεινᾶν should be written without iota subscript. It is contracted here with α as usually in later Greek. See Phrynichus (ed. Lobeck), 61, 204. So always in LXX.-ὑστερεῖσθαι has the rare meaning “to be in want” (absol.), or rather (in middle), “to feel want”. Cf. 2Co 11:9, and esp[57]. Sir 11:11, ἔστιν κοπῶν καὶ πονῶν καὶ σπεύδων, καὶ τόσῳ μᾶλλον ὑστερεῖται.
[56] Ellicott.
[57] especially.
Php 4:13. π. Ισχ. It is difficult to decide whether π. is accusative or merely adverbial. Cf. Jam 5:16 (where apparently ἰσχύει has the accusative), and Wis 16:20, ἄρτον … ἀπʼ οὐρανοῦ ἔπεμψας … πᾶσαν ἡδονὴν ἰσχύοντα. For the other alternative see Hom., Odyss., 8, 214.-ἐνδυν. Cf. Eph 6:10, ἐνδυναμοῦσθε ἐν Κυρίῳ; Jud. 6:34 (cod. A), πνεῦμα Θεοῦ ἐνεδυνάμωσεν τὸν Γεδεών. It is a rare word. The adjective ἐνδύναμος, from which it springs, is only found in late Byzantine Greek. An apt parallel to the whole context is Ps. Sol. 16:12, ἑν τῷ ἐνισχῦσαί σε τὴν ψυχήν μου ἀρκέσει μοι τὸ δοθέν.-Χριστῷ must be omitted. See crit. note supr.
Php 4:14. πλήν. See on chap. Php 3:16. “All the same, I rejoice in your kindness.”-καλῶς. Hort (on 1Pe 2:12) points out that καλός “denotes that kind of goodness which is at once seen to be good”.-συνκ. (the preferable spelling). In classical usage (almost confined to Demosth.) this verb has the genitive of the thing in which a share is given. They had made common cause with his affliction (probably referring to his imprisonment). The bringing forward of μου emphasises their personal relation to the Apostle, which was apt to be obscured by the form of expression used.
Php 4:15-19. THEIR EARLIER AND LATER GENEROSITY AND ITS DIVINE REWARD.
Php 4:16. ὅτι κ.τ.λ. We are greatly inclined to take ὅτι here, as in Php 4:15, as dependent on οἴδατε. “Ye know … that at the beginning … that even in Thessalonica,” etc. Thessalonica was a city of far greater wealth and importance than Philippi. καί might, however, emphasise the fact that they began at once to support him.-ἁπαξ κ. δίς is probably to be taken literally. Cf. Deu 9:13, λελάληκα πρὸς σὲ ἄπαξ καὶ δίς; 1Ma 3:30, εὐλαβήθη μὴ οὐκ ἔχει ὡς ἄπαξ καὶ δίς. It is interpreted in a more general sense by Lft[59]. and Wohl[60].-εἰς τ. χρείαν. εἰς should be read with most of the best authorities. It is probably used here in a semi-technical meaning often found in Papyri (see Dsm[61]., BS[62]., pp. 113. 115; NBS[63]., p. 23) and also in Paul, e.g., 1Co 16:1, τῆς λογίας τῆς εἰς τοὺς ἁγίους; Rom 15:26, κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχούς. It describes the object of gifts, collections, etc., or the various items in an account which have to be met. This interpretation accords with the financial colouring of the passage.
[59] Lightfoot.
[60] Wohlenberg.
[61] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[62] Bibelstudien
[63] Neue Bibelstudien
Php 4:17. τὸ δόμα. It is not the actual gift put into Paul’s hands which has brought him joy, but the giving (δόσις, Php 4:15) and the meaning of that giving. It is the truest index to the abiding reality of his work.-καρπὸν … πλεονάζοντα … λόγον. We believe that Chr[64]. is right in regarding these terms as belonging to the money-market. ὁ καρπὸς ἐκείνοις τίκτεται (Chr[65].). “Interest accumulating to your credit.” This is favoured by the language of Php 4:15-16 supr. πλεονάζειν is never used in a good sense in classical Greek, but always = “exceed,” “go beyond bounds”.
[64] Chrysostom.
[65] Chrysostom.
Php 4:18. ἀπέχω. The use of this word adds much force to the thought, when we bear in mind that it was the regular expression in the Papyri to denote the receipt of what was due, e.g., Faijûm Pap., Sept. 6, A.D. 57: ἀπέχω παρʼ ὑμῶν τὸν φόρον τοῦ ἐλα[ι]ουργίου ὧν ἔχετε [μο]υ ἐν μισθώσει. (Dsm[66]., NBS[67]., p. 56.) Chr[68]. evidently knew this sense, for he says, “ἔδειξεν ὅτι ὀφειλή ἐστιν τὸ πρᾶγμα· τοῦτο γάρ ἐστιν, ἀπέχω”. Thus the prevailing tone of the whole context is maintained. The word is almost = “I give you a receipt for what you owed me”. The genial strain of humour is in no discord with his more serious thoughts.-περισσεύω. Cf. Sayings of Jew. Fathers, p. 64: “Who is rich? He that is contented with his lot.”-πεπλήρ. Classical Greek would hardly use the word in this personal sense. The closing words of the verse have underlying them the idea of sacrifice. A gift to an Apostle or spiritual teacher seems to have been regarded in the Early Church, like the gifts brought in the Eucharist, as an offering to God. The recipient is looked upon as the representative of God (see Sohm, Kirchenrecht, pp. 74 ff., 81 n.).-ὀσμ. εὐωδ. “A scent of sweet savour.”-θυσίαν δεκτ. “A technical term according to Sir 32:9” (Hpt[69].).-εὐάρεστον. Cf. Rom 12:1 ff., which bears closely upon the whole passage.
[66] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[67] Neue Bibelstudien
[68] Chrysostom.
[69] Haupt.
Php 4:19. ὁ δὲ Θεός κ.τ.λ. God’s treatment of them corresponds to their treatment of Paul. They had ministered to his χρεία. so that he could say πεπλήρωμαι. That was the side of the reckoning which stood to their credit. Here is the other side. “My God shall repay what has been done to me His servant for the Gospel’s sake. He, in turn, shall satisfy to the full (πληρώσει) every need of yours.”-τὸ πλοῦτος must be read. See crit. note supr. So also in 2Co 8:2, Eph 1:7; Eph 2:7; Eph 3:8; Eph 3:16, Col 1:27; Col 2:2. But ὁ πλοῦτος in Eph 1:18, and repeatedly both in nominative, genitive and accusative singular. Modern Greek uses πλοῦτος, βίος, θρῆνος sometimes with ὁ, sometimes with τό. LXX generally has ὁ.-ἐν δόξῃ. The phrase is regarded by some (e.g., Beng., Ws[70]., Eadie, etc.) as = “in a lavish, magnificent way”. This is to strain the sense. It is much more natural, comparing Rom 8:21, Eph 1:18 (τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας), to think of it as the future Messianic glory which Paul believed to be so near (so Lft[71]., Kl[72]., etc.).
[70] . Weiss.
[71] Lightfoot.
[72] . Klöpper.
Php 4:20. Doxology. Doxologia fluit ex gaudio totius epistolae (Beng.). On the phrase τοὺς αἰῶνας τ. αἰώνων see the excellent note in Grimm-Thayer ad loc.
Php 4:21-23. GREETINGS AND BENEDICTION.
Php 4:22. μάλιστα. If by this time, as is probable (see Introduction), Paul had been removed from his lodging to one of the state prisons near the palace, it is plain that Christians of the Imperial household would have special opportunities of close intercourse with him.-οἱ ἐκ τῆς Κ. οἰκίας. See esp[73]. SH[74]., Romans, pp. 418-423, as supplementary to Lightfoot’s important discussion; and also, Riggenbach, Neue Jahrb. f. deutsche Th., 1892, pp. 498-525, Mommsen, Handbuch d. röm. Alterth., ii., 2 (ed. 3), pp. 833-839. SH[75]. point out that a number of the names mentioned for salutation in Romans 16. occur in the Corpus of Latin Inscriptions as members of the Imperial household, which seems to have been one of the chief centres of the Christian community at Rome. In the first century A.D. most of the Emperor’s household servants came from the East. Under Claudius and Nero they were people of real importance. And we find, from history, that Christian slaves had great influence over their masters. See Friedländer, Sittengeschichte Roms, i., pp. 70 ff., 74, 110-112.
[73] especially.
[74] . Sanday and Headlam (Romans).
[75] . Sanday and Headlam (Romans).
Php 4:23. Probably μετὰ τοῦ πνεύματος ought to be read with all the chief authorities instead of πάντων. Myr[76]., however, supposes that these words have been inserted from Gal 6:18, to which he would also attribute ἡμῶν supr., which is probably spurious.
1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations (208), which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith (209), he hoped to attain that triumph, of which we have spoken (210), when the Lord will reward with a crown those things which have been accomplished under his guidance.
When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.
(208) “ Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs;” — “And calling them by lovely and kind names, he endeavors to gain their hearts.”
(209) “Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen;” — “Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality.”
(210) Calvin seems to refer here to what he had said when commenting on Phi 2:16. See p. 72.—Ed.
2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel (211). Hence, as their agreement was a matter of great moment (212), and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.
We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it—in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.
(211) “ 1l les appelle ses compagnes de guerre, d’autant qu’elles ont batail1e auec luy en l’euangile;” — “He calls them his companions in war, inasmuch as they had struggled hard with him in the gospel.”
(212) “ C’estoit une chose grandement requise et necessaire qu’elles fussent d’un consentement;” — “It was a thing greatly requisite and necessary that they should be in a state of agreement.”
3. I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined (213), whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius (214) which are spurious, and were contrived by ignorant monks (215), they are not deserving of much credit among readers of sound judgment (216)
Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.
“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” (1Co 7:8.)
He wrote that Epistle at Ephesus (217) when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Act 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage —
Is it not lawful for me to lead about a wife (1Co 9:5,)
for the purpose of proving he had a wife, it is too silly to require any refutation (218). But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here (συλλάμβανεσθαι ) means, to take hold of a thing and embrace it along with another person, with the view of giving help (219)
Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exo 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in
Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psa 69:28)
that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom (220).
Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Rev 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2Ti 2:19,) and to separate at least the lambs from the kids; (221) but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd (222), who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us.
(213) “Je le laisse a disputer aux autres;” —”I leave it to others to dispute as to this.”
(214) “Comme ainsi soit qu’on metre en auant ie ne scay quels faux escrits sous le nom d’Eusebe;” — “As they set forth I know not what spurious writings under the name of Eusebius.”
(215) “Et adioustez a son histoire;” — “And added to his history.”
(216) “Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy;” — “They do not deserve, as to readers of good judgment, that much credit should be attached to them.”
(217) See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78.
(218) See Calvin on the Corinthians, vol. 1, p. 234, 235, 292.
(219) It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor,opem fero, iuvo ; (I lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed.
(220) See Calvin on the Psalms, vol. 3, pp. 73, 74.
(221) “Les agneux des boucs;” — “The lambs from the goats.”
(222) “Christ vray Pastuer;” — “Christ the true Shepherd.”
4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. (223) Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, (224) as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. (225) For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side (226), have amply sufficient ground of joy.
The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. (227) For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luk 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.
(223) “Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;” — “It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart.”
(224) “Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux;” — “Notwithstanding the troubles and annoyances that they saw before their eyes.”
(225) “Qui plus que tous les autres pouuoit auoir matiere de se contrister;” — “Who might more than all others have had occasion to indulge sorrow.”“
(226) “Ont le Seigneur pour eux;” — “Have the Lord for them.”
(227) “Que vostre ioye se continue en iceluy iusques a la fin;” — “That your joy may maintain itself in him until the end.”
5. Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “ Letall that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. (228) This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” (229) Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.
The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, (230) and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luk 21:19.) Hence those proverbs, — “We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. (231) To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?
Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, (232) and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, (233) but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.
There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psa 145:18, The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.
(228) “En douceur et patience;” — “With sweetness and patience.”
(229) “TranquilIus animus meus, qui aequi boni facit omnia.” Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: “Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;” — “My mind, however, is most tranquil, which takes all that in good part.” See Cic. Art.7,7. — Ed.
(230) “D’autant plus que nous-nous monstrons gracieux et debonnaires;” — “The more that we show ourselves agreeable and gentle.”
(231) “Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance;” — “That they may not rise up against us at their pleasure, and without resistance.”
(232) “Que nous sommes tout incontinent et pour vn rien troublez et esmeus;” — “That we are all at once and for nothing troubled and moved.”
(233) “Ni au plaisir desborde des meschans;” — “Nor to the unbridled inclination of the wicked.”
6. But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio , (in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psa 55:22, and Peter also in 1Pe 5:7, to cast all their care upon the Lord. For we are not made of iron, (234) so as not to be shaken by temptations. But this is our consolation, this is our solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. (235)
The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge — leaning upon the Lord.
With thanksgiving As many often pray to God amiss, (236) full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude (237) will have this effect upon us — that the will of God will be the grand sum of our desires.
(234) “Car nous ne sommes de fer ni d’acier (comme on dit) ne si insensibles;” — “For we are not of iron nor steel, as they say, nor so insensible.”
(235) “Comme a vne franchise;” — “As to a privilege.”
(236) “Autrement qu’ils ne doyuent;” — “Otherwise than they ought.”
(237) “La recognoissance des benefices de Dieu;” — “Gratitude for God’s benefits.”
7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”
It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, (238) and does not bend itself to the various shiftings of the world, (239) but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.
(238) “De ces chc.ses basses;” — “Of these low things.”
(239) “N’est point en branle pour chanceler selon les changemens diuers du monde;” — “Is not in suspense so as to turn about according to the various shiftings of the world.”
8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for τὸ σεμνόν (240) denotes both — an excellence which consists in this, that we walk in a manner worthy of our vocation, (Eph 4:1,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind — that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words —
If any praise, (241) that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men’s judgments that praise is often bestowed (242) upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. (1. o 1:31.) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.
The word, προσφιλὢ καὶ εὔφημα however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. (243) Now meditation comes first, afterwards follows action.
(240) The word σεμνὸν means that which has dignity connected with it. Hence σεμνὸς and μεγαλοπρεπη; are joined together by Aristotle, as quoted by Wetstein, and in 2. a 8:15.” — Storr. See Biblical Cabinet, vol. 40, p. 178, note; — Ed.
(241) “The Clermont copy reads here, εἴ τις ἔπαινος,If there be any praise of knowledge. Instead of ἐπιστήμης, the Valesian readings have παιδείες, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, ( disciplinae ,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills.” — Pierce. — Ed.
(242) “Bien souuent on loue;” — “Very frequently they praise.”
(243) Like the Latin terms cogitare, meditari , the Greek μελετᾷν signifies to contemplate a thing, with the view of, finding means for effecting it.... According to this view, ταῦτα λογίζεσθε, in the passage before us, will be equivalent to ταῦτα ποιεῖν λογίζεσθε, ‘think to do these things,’ — ‘give diligence to do them.’” — Storr. See Biblical Cabinet, vol. 40, p. 180. Note. — Ed.
9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. “This was my doctrine — my instruction — my discourse among you.” Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, (244) which they had wholly imbibed, and with which they had been thorouglly imbued.
You have seen in me Now, the main thing in a public speaker (245) should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.
And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.
(244) “C’eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;” — “It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction.”
(245) “En vn prescheur;” — “In a preacher.”
10But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, (246) as is usually the case when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish (247) in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase ἐφ᾿ ᾧ᾿ as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul’s words.
(246) “Afin qu’ils ne se repentent point de luy auoir assiste;” — “That they may not regret their having assisted him.”
(247) “A reprendre vigueur et fleurir;” — “To recover strength and flourish.”
11Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.
In what state I am, says he, that is, “Whatever my condition may be, I am satisfied with it.” Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.
12I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. (248) Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he,to be abased — that is, to endure abasement with patience. Περισσεύειν is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.
(248) “Il fait yci vne diuision, disant qu’il est tellement dispose en son coeur qu’il scait se cornporter et en prosperite et en adversite;” — “He makes a distinction here, saying that he is prepared in his mind in such a manner, that he knows how to conduct himself both in prosperity and in adversity.”
13I can do all things through Christ As he had boasted of things that were very great, (249) in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. “I can do all things, ” says he, “but it is in Christ, not by my own power, for it is Christ that supplies me with strength.” Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling.
(249) “De choses grandes et excellentes;” — “Of things great and excellent.”
14Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. (250) He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.
(250) “Qu’il fust abbattu, et eust perdu courage estant en indigence;” — “That he had been overcome, and had lost heart, being in poverty.”
15And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.
In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. (251) While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,
If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1Co 9:11.)
Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!
(251) “ Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;” — “There was some such condition and correspondence between St. Paul and the Churches.”
17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, (252) as if they ought singly to stand in the room of all, (253) and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word (254) is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.
(252) “Pour les induire a continuer;” — “To induce them to hold on.”
(253) “Comme si eux deussent tenir la place de tous, et faire pour les autres;” — “As if they ought to hold the place of all, and to act in the room of others.”
(254) Calvin evidently refers to the word λόγον, (account,) which the Apostle had made use of in Phi 4:15, in the phrase εἰς λόγον δόσεω; καὶ λήψεω;, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase אשמו ןחמ (mattan umassa) — giving and taking. — Ed.
18I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.
The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Heb 13:16.) Alas for our indolence! (255) — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. (256) For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. (257)
(255) “Or maudite soit nostre paresse;” — “But accursed be our indolence.”
(256) “Les consumons prodigalement et meschamment en choses infames et abominables;” — “We lay them out lavishly and wickedly on things infamous and abominable.”
(257) “Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;” — “Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces.”
19My God will supply Some read impleat — in the optative — May he supply. (258) While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “ Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.
(258) “Comme si c’estoit vn souhait que sainct Paul feist;” — “ As if it were a wish that St. Paul expressed.”
20Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. (259) For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.
(259) “La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul;” — “The liberality which the Philippians had exercised towards St. Paul.”
22The brethren that are with me salute you In these salutations he names first of all his intimate associates, (260) afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. (261)
END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.
(260) “Les compagnons, qui demeuroyent auec luy;” — “His associates who lived with him.”
(261) “Some imagine,” says Dr. A. Clarke, “that Seneca, the preceptor of Nero, and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’s works.” — Ed.
