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4:1-9. VARIOUS EXHORTATIONS TO UNITY, JOY, FORBEARANCE, TRUSTFULNESS, PRAYER, ATTENTION TO ALL VIRUTES, AND THE PRACTICE OF ALL THAT THEY HAVE LEARNED FROM PAUL; WITH ASSURANCES OF THE PRESENCE, GUARDIANSHIP, AND PEACE OF GOD
In view of this glorious future, do you, my brethren beloved, continue steadfast in the Lord. I learn that Euodia and Syntyche are at variance. I beseech them to be reconciled; and I entreat you, Synzygus, who are justly so named, to use your influence to this end; for those women were my helpers in the gospel work, along with Clement and other faithful laborers. Rejoice in the Lord, always. I repeat it, rejoice. Let all men see your forbearing spirit; and in no case be anxious, for the Lord is at hand. Commit every matter to God in prayer, and pray always with thankful hearts; and God’s peace which, better than any human device, can lift you above doubt and fear, shall guard your hearts and thoughts in Christ Jesus. Finally, my brethren, take account of everything that is venerable, just, pure, lovely, and of good report—in short, of whatever virtue there is, and of whatever praise attaches to it. Practise what you have learned from me, and the God of peace shall be with you.
1. ὥτ: ‘so that’; ‘accordingly.’ (Comp. Mat_12:12; Rom_7:4, Rom_7:12; 1Co_15:58; Php_2:12.) Connected immediately with 3:20, 21; but through those verses with the whole of ch. 3., since in heavenly citizenship are gathered up all the characteristics which Paul in that chapter has commended to his readers. This verse may therefore be regarded as the proper conclusion of ch. 3.
ἐιόηο: ‘longed for.’ A hint of the pain caused by his separation from them. Only here in N.T. (Comp. Clem. ad Cor. lxv.) The verb ἐιοενoccurs mostly in Paul. (See Rom_1:11; 2Co_5:2; Php_1:8, Php_2:26.) Ἐιοί only in Rom_15:23. Ἐιόηι, 2Co_7:7, 2Co_7:11. (See on 1:8.)
χρ κὶσεαό μυ ‘my joy and crown.’ (Comp. 1Th_2:19.) Χρ by metonymy for the subject of joy. Σεαό in class. mostly of the woven crown—the chaplet awarded to the victor in the games; a wreath of wild olive, green parsley, bay, or pine; or the garland placed on the head of a guest at a banquet. (See Athen. xv. p. 685; Aristoph. Ach. 636; Plat. Symp. 212.) So mostly in N.T., though σεαό occurs with χυον(Rev_14:14). The kingly crown is δάηα found only in Apoc. The distinction is not strictly observed in Hellenistic Greek. (See Trench, Syn. 23) Neither χρ nor σεαό applied to the Philippians is to be referred to the future, as Calv., Alf. They express Paul’s sense of joy and honor in the Christian fidelity of his readers. (Comp. Sir. 1:11, 25:6.)
οτςσήεε ‘so stand fast.’ ‘So,’ as I have exhorted you, and as becomes citizens of the heavenly commonwealth. Not, ‘so as ye do stand,’ as Beng., Calv. For σήεεsee on 1:27. The particle ὥτ with the imperative retains its consecutive force, but instead of a fact consequent upon what precedes, there is a consequent exhortation.
ἐ κρῳ With the exception of Rev_14:13 only in Paul, who uses it more than forty times. See on ἐ Χιτ Ἰσῦ(1:1). Denoting the sphere or element in which steadfastness is to be exhibited. (Comp. 1Th_3:8.)
ἀαηο: repeated with affectionate emphasis.
B, 17, Cop., Syr.sch, add μυ
Two prominent women in the church are urged to become reconciled to each other.
2. ΕοίνΣνύη: ‘Euodia—Syntyche.’ Not ‘Euodias,’ as A.V. Both are female names; see ατῖ (vs. 3). Both occur in inscriptions, and there are no instances of masculine forms. The activity of the Macedonian women in coö with Paul appears from Act_17:4, Act_17:12.
I am a little doubtful, however, as to Lightfoot’s view that a higher social influence was assigned to the female sex in Macedonia than was common among the civilised nations of antiquity. I fail to find any notice of this elsewhere. Lightf.’s inference is drawn wholly from inscriptions which do not appear to be decisive. For example, all the inscriptions which he cites to show that monuments in honor of women were erected by public bodies, distinctly indicate Roman influence. The names are Roman, and perpetuate the memory of different Roman gentes, a point which would naturally be emphasised in a Roman colonia distant from the mother city. His assertion, moreover, that the active zeal of Macedonian women is without a parallel in the apostle’s history elsewhere, seems open to question in the light of the closing salutations of the Epistle to the Romans. Klö thinks that the names Euodia and Syntyche represent two women in each of whose houses a separate congregation assembled, the one Jewish-Christian and the other Gentile-Christian. Lipsius thinks this possible. For some of the fanciful interpretations of these two names, see Introd. vi. Theo.Mop. mentions a story he had heard to the effect that they were a married pair, the latter name being Syntyches, and that the husband was the converted jailer of Philippi. The climax is reached by Hitzig (Krit. paulin. Br. 5 ff.), who affirms that Euodia and Syntyche were reproductions of the patriarchs Asher and Gad; their sex having been changed in the transition from one language to the other; and that they represent the Greek and the Roman elements in the church.
πρκλ: ‘I exhort.’ See on πρκηι (2:1). The repetition of the word emphasises the separate exhortation to each.
τ ατ φοεν ‘to be of the same mind.’ (See on 2:2.)
ἐ κρῳ With τ α. φο. In that accord of which the Lord is the bond: each individually in Christ, and each therefore at one with the other.
3. νὶ ‘yea.’ The reading κὶhas almost no support. (Comp. Mat_15:27; Rom_3:29; Phm_1:20.) The preceding exhortation is enforced by introducing a third party. ‘I have urged Euodia and Syntyche to live in harmony; yes, and I entreat you also,’ etc.
ἐωῶκὶσ: ‘I beseech thee also.’ Ἐωᾷ originally ‘to question,’ as Luk_22:68; Joh_9:21. Only in that sense in class. The meaning ‘to entreat’ belongs to later Greek. Thus rendered, it usually signifies to ask a person; not to ask a thing of a person; and to ask a person to do; rarely to give. See Trench, Syn. xl.; but his distinction between ἐωᾷ and ατῖ does not hold. (See Ezra Abbot, The Authorship of the Fourth Gospel and Other Critical Essays.)
γήι Σνυε ‘Synzygus, who art rightly so named.’ The A.V. ‘yoke-fellow,’ gives the correct sense of the proper name, and γήι marks the person addressed as one to whom the name is justly applied. (See on γηίς 2:20. Comp. ἑεουονε, 2Co_6:14.) It is true that this proper name has no confirmation from inscriptions; but such descriptive or punning names are very common, as Onesimus, Chrestus, Chresimus, Onesiphorus, Symphorus, etc.
The attempts to identify the person referred to are numerous, and the best are only guesses. Clem. Alex., Paul’s own wife; Chr., the husband or brother of Euodia or Syntyche; Lightf., Epaphroditus. But it is improbable that Paul would have written thus in a letter of which Epaph. was the bearer. Others, Timothy or Silas; Ellic. and De W., the chief bishop at Philippi. Wiesel., Christ; νὶintroducing a prayer.
σλαβνυατῖ: ‘help those (women).’ Lit. ‘take hold with.’ Assist them in reconciling their differences. (Comp. Luk_5:7.)
Lips., following Chr. and Theoph., explains the verb in a general sense: ‘interest yourself in them.’ Grot. refers it to their support as widows.
ατνς ‘inasmuch as they.’ See on ἅια(3:7). Not as A.V. ‘who.’ The double relative classifies them among Paul’s helpers, and gives a reason why Synzygus should promote their reconciliation.
σνθηά μι ‘they labored with me.’ The verb only here and 1:27, on which see note. It indicates an activity attended with danger and suffering. (Comp. 1Th_2:2.)
ἐ τ εαγλῳ the sphere of their labors. (Comp. Rom_1:9; 1Th_3:2.)
μτ κὶΚήετς Construe with σνθ ‘Who labored with me in the gospel along with Clement and others.’ The position of κὶbetween the preposition and the noun is unusual, and shows that the force of the preposition extends over the whole clause.
Lightf. takes μτ Κή. with σλαβ According to this, Paul calls upon Clement and the rest whose names are in the book of life to help the women. But the relative clause ὧ τ ὀό., etc., associates itself more naturally with σνθ Paul gives this confidential commission to one person, and not to an indefinite number.
Philippi was probably the scene of the labors referred to, since Paul speaks of them as familiarly known. Clement appears to have been a Philippian Christian who assisted in the foundation of the church at Philippi. This is suggested by τνλιῶ.
The attempt to identify him with Clement of Rome, which originated with Origen (In Joann. i. 29), is generally abandoned. (See Lightf. Comm. p. 168 ff.; Langen, Geschichte der Rö Kirche, Bd. 1. S. 84; Mö Kirchengeschichte, i. 89; Salmon’s art. “Clemens Romanus” in Smith and Wace, Dict. Chn. Biog.)
σνρῶ: Comp. ii. 25. Only once in N.T. outside of Paul’s letters. (See 3Jn_1:8.)
ὧ τ ὀόααἐ ββῳζῆ: ‘whose names are in the book of life.’ Supply ἐτ, not εη ‘may they be,’ as Beng., who says, “they seem to have been already dead, for we generally follow such with wishes of that sort.” The names are in the book of life, though not mentioned in the apostle’s letter. The expression ββο or ββίντςζῆ in N.T. is peculiar to Apoc. This is the only exception, and the only case in which ζῆ occurs without the article. (See Rev_3:5, Rev_3:13:8, Rev_3:17:8, Rev_3:20:12, Rev_3:15, Rev_3:21:7, Rev_3:22:19.) It is an O.T. metaphor, drawn from the civil list or register in which the names of citizens were entered. The earliest reference to it is Exo_32:32. (Comp. Isa_4:3; Eze_13:9; Dan_12:1.) To be enrolled in the book of life is to be divinely accredited as a member of God’s commonwealth (comp. Luk_10:20), so that the expression falls in with τ πλτυαἐ ορνῖ (3:20). To be blotted out from the book of life (Exo_32:32, Exo_32:33; Psa_69:28) is to be disfranchised, cut off from fellowship with the living God and with his kingdom. The phrase was also in use by Rabbinical writers. (See Wetst.) Thus in the Targum on Eze_13:9: “In the book of eternal life which has been written for the just of the house of Israel, they shall not be written.” Any reference to the doctrine of predestination is entirely out of place. Flacius, cit. by Mey., justly observes that it is not fatalis quaedam electio which is pointed to, but that they are described as written in the book of life because possessing the true righteousness which is of Christ.
Exhortations to the Church at Large
4. χίεε ‘rejoice’; the keynote of the epistle. Not ‘farewell.’ (See on 3:1.)
πνοε With a look at the future no less than at the present, and at the possibility of future trials. Only as their life shall be ἐ κρῳwill they have true joy.
πλνἐῶ ‘again I will say it.’ As if he had considered all the possibilities of sorrow. ‘In spite of them all, I will repeat it —rejoice.’
Not as Beng., joining πνοεwith the second χίεε ‘again I will say, always rejoice.’
5. τ ἐιιὲ ὑῶ: ‘your forbearance.’ From εκς ‘reasonable’; hence, ‘not unduly rigorous.’ Aristot. Nich. Eth. v. 10, contrasts it with ἀρβδκις ‘severely judging.’ The idea is, ‘do not make a rigorous and obstinate stand for what is your just due.’ Comp. Ign. Eph. x., ἀεφὶατνερθμντ ἐιιεᾳ ‘Let us show ourselves their brothers by our forbearance.’
Ἐιιή in N.T., 1Ti_3:3; Tit_3:2, where it is joined with ἄαο; 1Pe_2:18; Jam_3:17, with ἀαὸ and επιή. Ἐιίεα Act_24:4; 2Co_10:1; the latter with πατς LXX, ἐιιή, Psa_86 (85):5: ἐιίεα Sap. 2:19; 2 Macc. 2:22; 3 Macc. 3:15. Ἐιιῶ, not in N.T., 1Sa_12:22; 1Sa_2 K. 6:3; 2 Macc. 9:27. The neuter adjective with the article =; the abstract noun ἐιίεα (Comp. τ χητν Rom_2:4; τ μρν 1Co_1:25.)
Mey. remarks that the disposition of Christian joyfulness must elevate men quite as much above strict insistence on their rights and claims as above solicitude.
πσνἀθώος Not to your fellow-Christians only.
ὁκρο ἐγς ‘the Lord is near.’ For κρο, see on 2:11.In the Gospels usually ‘God.’ In Paul mostly ‘Christ,’ and more commonly with the article (Win. xix. 1). The phrase expresses the general expectation of the speedy second coming of Christ. Comp. Μρνἀά(1Co_16:22), ‘the Lord will come,’ or ‘the Lord is here.’ See also Rom_13:12; Jam_5:8. Ἐγς of time. The connection of thought may be either with what precedes, or with what follows; i.e. the near approach of Christ may be regarded as a motive to either forbearance or restfulness of spirit. Most modern expositors connect with the former, but the thought proceeds upon the line of the latter. Apart from this fact there is nothing to prevent our connecting ὁκρ ἐ. with both, as Alf. and Ellic. ‘Be forbearing; the Lord is at hand who will right all wrongs and give to each his due. Be not anxious. The Lord is at hand. Why be concerned about what is so soon to pass away? The Lord’s coming will deliver you from all earthly care.’ (Comp. 1Co_7:29-31.)
Some of the earlier interpreters, taking ἐγςin a local sense, explain of the perpetual nearness of Christ; as Mat_28:20 (Aug.). Others, taking κρο =; ‘God,’ of the helpful presence of God’s providence; as Psa_34:18, Psa_119:151, Psa_145:18 (am E., Calov., Ril.). But this does not accord with the Pauline usage of κρο.
6. μδνμρμᾶε ‘in nothing be anxious.’ Μρμᾷ occurs most frequently in the Gospels. In Paul only here and 1 Cor. From the root μρor μρ which appears in the Homeric μρηίεν ‘to be anxious,’ ‘to debate anxiously.’ The verb may mean either ‘to be full of anxiety,’ or ‘to ponder or brood over.’ In N.T. usage it does not always involve the idea of worry or anxiety. See, for inst., 1Co_7:32, 1Co_7:12:25; Php_2:20. In other cases that idea is emphasised, as here, Mat_13:22; Luk_10:41. (See Prellwitz, Etymol. Wö d. griech. Sprache, sub μρμα Schmidt, Synon. 86, 3; W. St. on Mat_6:25.) The exhortation is pertinent always to those who live the life of faith (1Pe_5:7), and acquired additional force from the expectation of the speedy coming of the Lord.
ἐ πνὶ ‘in everything.’ Antithesis to μδν The formula is found only in Paul. Not ‘on every occasion,’ supplying κιῷ(see Eph_6:18), nor, as Ril., including the idea of time; nor, as Vulg., ‘in omni oratione et obsecratione,’ construing πνὶwith πο. κ δή. Prayer is to include all our interests, small and great. Nothing is too great for God’s power; nothing too small for his fatherly care.
τ ποεχ κὶτ δήε: ‘by prayer and supplication.’ The (or your) prayer and the supplication appropriate to each case. In N.T. the two words are joined only by Paul. (See Eph_6:18; 1Ti_2:1, 1Ti_2:5:5; LXX Psa_6:10, 55 [54]:2.) For the distinction, see on 1:4. The dative is instrumental.
μτ εχρσίς ‘with thanksgiving.’ The thanksgiving is to go with the prayer, in everything (comp. Col_3:17); for although the Christian may not recognise a particular ground of thanksgiving on the special occasion of his prayer, he has always the remembrance of past favors and the consciousness of present blessings, and the knowledge that all things are working together for good for him (Rom_8:28). This more comprehensive application of εχρσί may explain the absence of the article, which appears with both ποεχ and δήε, and which Paul uses with εχρ in only two instances (1Co_14:16; 2Co_4:15), where the reason is evident. Rilliet observes that the Christian, “being, as it were, suspended between blessings received and blessings hoped for, should always give thanks and always ask. Remembrance and supplication are the two necessary elements of every Christian prayer.” Thanksgiving expresses, not only the spirit of gratitude, but the spirit of submission, which excludes anxiety, because it recognises in the will of God the sum of its desires. So Calv., “Dei voluntas votorum nostrorum summa est.” Paul lays great stress upon the duty of thanksgiving. (See Rom_1:21, Rom_1:14:6; 2Co_1:11, 2Co_1:4:15, 2Co_1:9:11, 2Co_1:12; Eph_5:20; Col_1:3; 2Th_1:3.)
τ ατμτ ὑῶ: ‘your requests.’ Only here; Luk_23:24; 1Jn_5:15. According to its termination, ατμ is ‘a thing requested,’ and so in all the N.T. instances. Vulg. ‘petitiones.’
In class. it sometimes has the sense of ατσς ‘the act of requesting,’ which does not occur in N.T., as Plato, Repub. viii. 566 B. On the other hand, ατσςis found in the sense of ατμ, as Hdt. vii. 32; LXX 3 K. 2:16, 20.
γωιέθ: ‘be declared’ or ‘made known.’ (See on 1:22.) As if God did not know them. (Comp. Mat_6:8.)
πὸ τνθό: Not merely ‘to God,’ but implying intercourse with God, as well as the idea of direction. (See on 2:30; and comp. Mat_13:56; Mar_6:3, Mar_6:9:16; Joh_1:1; 1Co_16:6.)
7. κὶ Consecutive; ‘and so.’
ἡερν τῦθο: ‘the peace of God.’ Only here in N.T. Comp. ὁθὸ τςερνς(vs. 9). Not the objective peace with God, wrought by justification (Rom_5:1 [Chr., Theoph., Aug.]); nor the favor of God (Grot.); nor peace with one another (Thdrt., Lips.), since mutual peace cannot dissipate anxiety; but the inward peace of the soul which comes from God, and is grounded in God’s presence and promise. It is the fruit of believing prayer; “the companion of joy” (Beng.). Of course such peace implies and involves the peace of reconciliation with God. In the hearts of those who are reconciled to God through faith in Christ, the peace of Christ rules (Col_3:15). As members of the heavenly commonwealth (3:20), they are in a kingdom which is “righteousness and peace and joy” (Rom_14:17). “The God of hope,” to whom their expectation is directed, fills them “with all joy and peace in believing” (Rom_15:13). They are not disquieted because they know that “all things are working together for good to them that love God” (Rom_8:28).
ἡὑεέοσ πνανῦ: ‘which surpasseth every thought (of man).’ For ὑεέεν ‘to rise above,’ ‘overtop,’ ‘surpass,’ see 2:3, 3:8. The verb is not common in N.T. Only four times in Paul, and once in 1Pe_2:13. Paul has been enjoining the duty of prayer under all circumstances as a safeguard against anxiety. Hence this assurance that the peace of God surpasses every human thought or device as a means of insuring tranquillity of heart. The processes and combinations of human reasoning result only in continued doubt and anxiety. Mere reason cannot find a way out of perplexity. The mysterious dealings of God present problems which it cannot solve, and which only multiply its doubts and questionings. Within the sphere of God’s peace all these are dismissed, and the spirit rests in the Lord, even where it cannot understand. A different and widely-accepted explanation is that of the Greek expositors: that the peace of God is so great and wonderful that it transcends the power of the human mind to understand it. So Ellic., Ril., Alf., Ead. Aug. and Theoph. add that even the angels cannot comprehend it. But this thought has no special relevancy here, while the other explanation is in entire harmony with the context. Comp. also 1Co_2:9-16.
Νῦ is the reflective intelligence; in Paul, mostly as related to ethical and spiritual matters. It is the organ of the natural moral consciousness and knowledge of God (Rom_1:20, Rom_1:28, Rom_1:7:23). It is related to πεμ as the faculty to the efficient power. Until renewed by the divine πεμ, it cannot exercise right moral judgment (Rom_12:2); and although it may theoretically approve what is good, it cannot conform the practice of the life to its theory (Rom_7:25). It is this which is incapable of dealing with the painful and menacing facts of life in such a way as to afford rest.
φορσι ‘shall guard.’ A promise, not a prayer, ‘may the peace of God guard,’ as the Greek Fathers (Chr., however, says it may mean either), some of the older expositors, and Vulg. ‘custodiat.’ The word, which is a military term, in the N.T. is almost confined to Paul. (See 1Pe_1:5.) The metaphor is beautiful —the peace of God as a sentinel mounting guard over a believer’s heart. It suggests Tennyson’s familiar lines:
“Love is and was my King and Lord,
And will be, though as yet I keep
Within his court on earth, and sleep
Encompassed by his faithful guard,
And hear at times a sentinel
Who moves about from place to place,
And whispers to the worlds of space,
In the deep night, that all is well.”
All limitations of the promise, such as guarding from the power of Satan, from spiritual enemies, from evil thoughts, etc. are arbitrary. The promise is general, covering all conceivable occasions for fear or anxiety. “He teaches us the certain result of our prayers. He does not, indeed, promise that God will deliver us in this life entirely from calamities and straits, since he may have the best reasons for leaving us in this struggle of faith and patience with a view to his and our greater glory at the appearing of Christ; but he does promise us that which is greater and more desirable than all the good things of this life—the peace of God” (Schlichting).
τςκρίςὑῶ κὶτ νήααὑῶ: ‘your hearts and your thoughts.’ Κρί in the sense of the physical organ is not used in N.T. It is the centre of willing, feeling, and thinking. Never, like ψχ, to denote the individual subject of personal life, so as to be exchanged with the personal pronoun; nor as πεμ, of the divine principle of life in man. Like our ‘heart,’ it denotes the seat of feeling, as contrasted with intelligence (Rom_9:2, Rom_9:10:1; 2Co_2:4, 2Co_2:6:11; Php_1:7). But not this only. It is also the seat of mental action—intelligence (Rom_1:21; Eph_1:18), and of moral choice (1Co_7:37; 2Co_9:7). It gives impulse and character to action (Rom_6:17; Eph_6:5). It is the seat of the divine Spirit (Rom_5:5; 2Co_1:22; Gal_4:6), and the sphere of his operation in directing, comforting, establishing, etc. (Col_3:15; 1Th_3:13; 2Th_2:17, 2Th_3:5). It is the seat of faith (Rom_10:9), and of divine love (Rom_5:5), and is the organ of spiritual praise (Col_3:16).
νήαα only in Paul. Things which issue from the κρί; thoughts, acts of the will. Hence, of Satan’s ‘devices’ (2Co_2:11). (See 2Co_3:14, 2Co_4:4, 2Co_10:5, 2Co_11:3.) The two nouns are emphatically separated by the article and the personal pronoun attached to each.
Calv.’s distinction between κρ. and ν. as ‘affections’ and ‘intelligence’ is unpauline. Neither are they to be taken as synonymous, nor as a popular and summary description of the spiritual life (De W.).
ἐ Χιτ Ἰσῦ As so often, the sphere in which divine protection will be exercised. This divine peace is assigned as guardian only to those who are in Christ (3:9).
Some, as De W., Ril., Kl., Weiss, explain: ‘Shall keep your hearts in union with Christ.’ So Theoph., ἃτ μ ἐπσῖ ατῦἀλ μλο μνι ἐ ατ.
8. τ λιό: ‘finally.’ (See on 3:1.) Introducing the conclusion of the letter. No reference to 3:1, by way of resuming after a long digression; nor does it introduce what remains for them to do in addition to God’s protecting care (De W.), since there is no indication of an antithesis. It prefaces an exhortation parallel with vs. 4-6, containing a summary of duties, to which is added a promise of the presence of the God of peace. The exhortation is not to the cultivation of distinct virtues as such (so Luth., Calv., Beza, Beng.), but each virtue represents general righteousness of life viewed on a particular side, the different sides being successively introduced by the repeated ὅα and summed up by the twofold ε τς
ἀηῆ ‘true.’ God is the norm of truth. That is true in thought, word, or deed, which answers to the nature of God as revealed in the moral ideals of the gospel of his Son, who manifests him, and who can therefore say, ‘I am the truth’ (Joh_14:6). Not to be limited to truth in speaking, as Thdrt., Beng.
σμά ‘reverend’ or ‘venerable.’ Exhibiting a dignity which grows out of moral elevation, and which thus invites reverence. In class. an epithet of the gods. ‘Venerable’ is the best rendering, if divested of its conventional implication of age. Matthew Arnold (God and the Bible, Pref. xxii.) renders ‘nobly serious,’ as opposed to κῦο, ‘lacking intellectual seriousness.’
With the exception of this passage, σμὸ occurs only in the Pastorals, and the kindred σμόη only there. (See 1Ti_2:2, 1Ti_2:3:4, 1Ti_2:8, 1Ti_2:11; Tit_2:2, Tit_2:7.) In LXX, of the name of God (2 Macc. 8:15); of divine laws (2 Macc. 6:28); of the Sabbath (2 Macc. 6:11); of the words of wisdom (Pro_8:6); of the words of the pure (Pro_15:26).
δκι: ‘just.’ In the broadest sense, not merely in relation to men, but according to the divine standard, satisfying all obligations to God, to their neighbor, and to themselves. (Comp. Rom_2:13.)
ἅν: ‘pure.’ Always with a moral sense. So ἁντς(2Co_6:6). Not to be limited here to freedom from sins of the flesh: it covers purity in all departments of the life, motives as well as acts. In class. ἁνςis ‘pure,’ ‘chaste,’ in relation to life (as of female purity, purity from blood-guilt), or to religious observances, as of sacrifices. (See Schmidt, Synon. 181, 11.) Both ἁνςand ἅιςmean pure in the sense of ‘sinless.’ The radical difference between them is, that ἅιςis ‘holy,’ as being set apart and devoted; ἁνς as absolutely undefiled. Christ is both ἅιςand ἁνς See on ἁίι, 1:1. In 1Jn_3:3, ἁνςis applied to Christ, and ἁνζι to the imitation of his purity. In 2Co_11:2, of virgin purity. (Comp. Clem. ad Cor. xxi.) In 1Ti_5:22, of moral spotlessness. In Jam_3:17, as characterising heavenly wisdom. Ἁνς(Php_1:17), of preaching the gospel with unmixed motives. Ἁνζι, which in LXX is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (Joh_11:55; Act_21:24, Act_21:26, Act_21:24:18). In the others (Jam_4:8; 1Pe_1:22; 1Jn_3:3), of purifying the heart and soul. Neither ἁνς ἁντς nor ἁνςoccur in the Gospels.
Ἁνςand all the kindred words which appear in N.T. are found in LXX Ἅνσα(Num_19:9), not in N.T. For ἁναμς(Num_8:7), the correct reading is ἁνσό. In LXX. ἁνςis used of the oracles of God, of the fear of God, of prayers, of the heart, of works, of fire, of a virgin, of a man free from cowardice, and of the soul. (See Psa_12[11]:6 , 19 [18]:10; Pro_19:13, Pro_19:20:9, Pro_19:11:8; Pro_2 Macc. 13:8; 4 Macc. 5:37, 18:7, 8, 23.)
The two following qualities appeal to the affectionate or admiring recognition of others.
ποφλ: ‘lovely,’ ‘amiable.’ Whatever calls forth love. Only here in N.T. In LXX in a passive sense (Sir. 4:7, 20:13).
εφμ: ‘fair-sounding.’ A.V. and R.V. ‘of good report.’ ‘Gracious,’ R.V. marg. is vague. Not merely having a fair sound to the popular ear, “vox et praeterea nihil,” but fair-sounding, as implying essential worthiness.
In class. of words or sounds of good omen. Hence εφμς ‘abstaining from inauspicious words’; ‘keeping a holy silence.’ (See Æ Ag. 1247; Soph. O. C. 132.)
A comprehensive exhortation follows, covering all possible virtues.
ε τς ‘if there be any’: whatever there is. For the form of expression, comp. ii. 1; Rom_13:9; Eph_4:29. Not ‘whatever other.’
ἀεὴ ‘virtue’; moral excellence. In class. it has no special moral significance, but denotes excellence of any kind—bravery, rank, excellence of land or of animals. It is possibly for this reason that Paul has no fondness for the word, and uses it only here. Elsewhere in N.T. only by Peter, who uses it of God (1Pe_2:9; 2Pe_1:3), and enjoins it as a Christian quality (2Pe_1:5). It is found in LXX; of God, Hab_3:3 = δξ; Isa_42:8, Isa_42:12, plu., in connection with δξ, and 43:21, signifying God’s attributes of power, wisdom, etc.; Zec_6:13, of him whose name is ‘the Branch,’ and who shall receive ἀεὴ, i.e. the attributes of sovereignty; Esth. (interpol.) xiv. 10, of the pretended attributes of the vain; Sap. 4:1, of moral excellence in men.
Lightf.’s explanation is ingenious and suggestive. ‘Whatever value may reside in your old heathen conception of virtue’; as if he were anxious to omit no possible ground of appeal.
ἔανς ‘praise.’ If there is any praise that follows the practice of virtue, as the praise of love (1Co_13.). Not ‘that which is praiseworthy’ (Weiss).
τῦαλγζσε ‘these things take into account.’ ‘Reckon’ with them. “Horum rationem habete” (Beng.). It is an appeal to an independent moral judgment, to thoughtfully estimate the value of these things. Not = φοεν as De W. ‘Think on these things’ (A.V., R.V.) is a feeble and partial rendering.
He now brings the scheme of duties more clearly before them, and at the same time reminds them, by appealing to his own previous instructions and example, that he is making no new demands upon them. “Facit transitionem a generalibus ad Paulina” (Beng.).
9. ἃκὶ ‘those things which also.’ Those things which are true, venerable, etc., which also ye learned of me.
Others coö the four κὶ: ‘those things which ye have as well learned as received; as well heard as seen’ (Vulg., Calv., Beza, Lightf.).
The four verbs form two pairs: ἐάεεand πρλβτ referring to what they had learned by teaching; ἠοστ and εδτ, by example.
ἐάεε…πρλβτ: ‘learned’ …‘received.’ The meanings do not differ greatly, except that πρλ adds, to the simple notion of learning, that of what was communicated or transmitted.
Kl. ἐά. by personal instruction; πρλ as oral or epistolary traditions obtained from him or transmitted by his delegates. Mey. renders πρλ ‘accepted’; but that sense is rare in Paul. 1Co_15:1 is doubtful. 1Co_11:23, 1Co_11:15:3; Gal_1:12; 2Th_3:6, signify simple reception. (See Lightf. on Gal_1:12; Col_2:6; 1Th_2:13.)
ἠοστ κὶεδτ: ‘heard and saw.’ In their personal intercourse with him. Not through preaching (Calv.), which has already been expressed. Lightf. and others explain ἠ. of what they heard when he was absent. But all the other verbs refer to the time of his presence at Philippi.
Ἐ ἐο properly belongs to ἠ. and εδ but is loosely taken with all four verbs. Ἐά. and πρλ strictly, would require πρ ἐο.
πάστ: ‘do,’ or ‘practise.’ A distinction between πάσι and πιῖ is recognisable in some cases; πάσι, ‘practise,’ marking activity in its progress, and πιῖ in its accomplishment or product. The distinction, however, is not uniformly maintained, and must not be pressed. (See Schmidt, Synon. 23, and Trench, Syn. xcvi.)
κὶ Consecutive, as vs. 7; ‘and so.’
ὁθὸ τςερνς ‘the God of peace.’ Who is the source and giver of peace. The phrase only in Paul and Heb. (See Rom_15:33, Rom_15:16:20; 1Th_5:23; Heb_13:20.) Peace, in the N.T. sense, is not mere calm or tranquillity. All true calm and restfulness are conceived as based upon reconciliation with God. Christian peace implies the cessation of enmity between God and man (Rom_8:7); the complete harmony of the divine and the human wills; the rest of faith in divine love and wisdom (Isa_26:3). God is ‘the God of peace’ only to those who are at one with him. God’s peace is not sentimental, but moral. Hence the God of peace is the sanctifier of the entire personality (1Th_5:23). Accordingly ‘peace’ is habitually used in connection with the Messianic salvation, both in the Old and the New Testaments. The Messiah himself will be ‘peace’ (Mic_5:5). Peace is associated with righteousness as a Messianic blessing (Psa_72:7, Psa_85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Act_10:36); the gospel is ‘the gospel of peace’ (Eph_2:17, Eph_2:6:15; Rom_10:15); Christ is ‘the Lord of peace’ (2Th_3:16), and bestows peace (Joh_14:27, Joh_16:33). “It is through God, as the author and giver of peace, that man is able to find the harmony which he seeks in the conflicting elements of his own nature, in his relations with the world, and in his relations to God himself” (Westcott, on