The Lord’s Example and Pattern for the Observance of the Church
Php_1:27 to Php_2:18
(1) A true Christian deportment the condition of the Apostle’s joy in the Church (Php_1:27-30)
Characteristics of a Christian walk (Php_1:27-28a); and the incentives to such a walk (Php_1:28b, 30)
27Only let your conversation [deportment] be as it becometh the gospel of Christ: that whether I come and see you or (else) be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28and in nothing terrified by your adversaries, which Isaiah 25 to them an evident token of perdition, but to you of salvation, and that of God. 29For unto you it is [was] given in the behalf of Christ, not only to believe on him, but also to suffer for his sake [in his behalf]; 30having the same conflict which ye saw in me and now hear to be in me.
EXEGETICAL AND CRITICAL
Php_1:27. Only let your deportment be as it becometh the gospel of Christ.
Ìüíïí
in this emphatic position marks the true Christian walk as the sole, indispensable condition of Paul’s joy, when he should come to them, as the connection with Php_1:24-26 shows. (Gal_2:10; Gal_5:13). Bengel: hoc unum curate, nil aliud. But this one requisition contains within itself manifold other requisitions. The verb here (
ðïëéôåýåóèå
) is taken from political life. The church at Philippi forms a part of the kingdom of God, of which they should prove themselves citizens. Paul uses the word elsewhere only in Act_23:1 (
ðåðïëßôåõìáé
), in his speech before the Jewish Council, where in the presence of the civil rulers he feels himself to be but a member of the common body politic.
Ðåñéðáôåῖí
refers more to individual life; this verb to church-life, corresponding to
ðÜíôåò
(Php_1:4; Php_1:7-8). The fundamental law of this kingdom is denoted by
ôïῦ åὐáããåëßïõ ôïῦ ×ñéóôïῦ
, and the corresponding deportment by
ἀîßùò
. (Col_1:10 :
ἀîßùò ôïῦ êõñßïõ
; Eph_4:1 :
ἀîßùò ðåñéðáôῆóáé ôῆò êëÞóåùò
).—That (
ἵíá
) states the aim or object of his exhortation, agreeably to the context (Php_1:26).—Whether I come and see you or be absent (
åἵôå ἐëèὼí êáὶ ἰäὼí ὑìᾶò
,
åἴôå ἀðþí
). He thus leaves it uncertain how it may be, but in accordance with his hopeful desire, puts the supposition of his coming first. In both cases he presupposes his release, which might indeed lead him not to Philippi, but elsewhere.—I may hear (
ἀêïýóù
), includes both cases, i.e., either from their own mouth, or from others (Meyer). Bengel: audiam et cognoscam. The object is: your affairs (
ôὰ ðåñὶ ὑìῶí
), and this as more fully explained: that ye stand fast in one spirit (
ὅôé óôÞêåôå ἐí ἐíὶ ðíåýìáôé
), which is the subject of Paul’s great anxiety. Comp.
ïἶäÜ óå ôßò åἶ
, Luk_4:34; Luk_19:3; Mar_1:24. See Winer’s Gramm. p. 626. Hölemann incorrectly joins
ἵíá
with
óôÞêåôå
, as if it were
ἀêïýóáò
, and
ὅôé
simply repeated
ἵíá
. The construction would be confused, harsh (hiulca, Calvin terms it), and the participles would be nominative absolute. The verb (Php_4:1; 1Co_16:13; Gal_5:1; 1Th_3:8; 2Th_2:15) means to keep one’s ground in battle. What is meant evidently is that the Philippians should cherish a spirit of unity among themselves, as in 1Co_4:21; 1Co_12:13; 1Pe_3:4. It is presupposed that this harmony, which is to be an object of such earnest endeavor, is a gift of the Holy Spirit (Eph_4:3-4), but the Holy Spirit is not directly intended (Van Hengel).—With one mind striving together for the faith of the gospel (
ìéᾶ øõ÷ῇ óõíáèëïῦíôåò ôῇ ðßóôåé ôïῦ åὐáããåëßïõ
. This explains more fully
óôÞêåôå ἐí ἑíὶ ðíåýìáôé
. Here we evidently have to do with a struggle in which the main object is unity, and hence
ìéᾷ øõ÷ῇ
stands with emphasis at the beginning. The
ðíåῦìá
which is in the
øõ÷Þ
, is that part of our nature which is the sphere
ἐí
) of the unity. The dative
øõ÷ῄ
is the instrumental dative. The substantive
øõ÷Þ
denotes that part of our being which is connected above with
ðíåῦìá
and below with
óÜñî
, and constitutes the centre of man’s peculiar personality,—individuality. Hence,
ìéᾷ øõ÷ῇ
presents their outward manifestation.—Comp. Php_2:2; Act_4:32, (Delitzsch, Psychologie, p. 199. ff.). Repellent peculiarities may exist even where there is an agreement in principle. Bengel: est interdum inter sanctos naturalis aliqua antipathia. The dative
ôῇ ðßóôåé
, for the faith, presents the object of the struggle, which the genitive
ôïῦ åὐáããåëßïõ
renders more precise, and so guards it from any arbitrary misconception of friends or foes. The preposition in
óõíáèëïῦíôåò
refers to this co-operation of the Philippians with Paul (Col_2:1; 1Ti_6:12; 2Ti_4:7). Comp. Php_1:7; Php_1:30; Php_4:3, where
ìïß
indicates what is here sufficiently plain from the connection. It is incorrect to limit
óýí
only to the unity of the Philippians among themselves (Wiesinger), which
ìéᾷ øõ÷ῇ
after
ἐí ἑíὶ ðíåéýìáôé
has already pointed out, or to exclude this reference (Meyer), or to make
óýí
govern
ðßóôåé
(Grotius).
Ôῇ ðßóôåé
is not an instrumental dative (Calvin, et al.), nor should
ìéᾷ øõ÷ῇ
be connected with
óôÞêåôå
(Chrysostom, Luther).
Php_1:28. And in nothing terrified (
ìὴ ðôõñüìåíïé ἐí ìçäåíß
).
Êáß
adds another concomitant of
óôÞêåôå
. The verb (properly used of horses in the race) means to turn about, to start, spring aside. Comp. Php_1:20; 2Co_6:3.—By your adversaries (
ὑðὸ ôῶí ἀíôéêåéìÝíùí
) gives the cause of this agitation or panic. We are to understand this of their personal enemies (comp. Php_1:30), unchristian opposers of the gospel, especially among the Jews, but also among the heathen (Php_1:30, etc.; Act_16:11 sq.; Act_17:5 sq).—The Apostle proceeds to enforce his exhortation by appropriate motives, Act_28:6-30.—Which to them is an evident token of perdition (
ἥôéò ἐóôὶí áὐôïῖò ἔíäåéîéò ἀðùëåßáò
). The argumentative
ἥôéò
= since it is (Eph_3:13), in sense points back to the thought that the church does not allow itself to be terrified, but grammatically connects itself by a familiar attraction with
ἔíäåéîéò
(1Ti_3:15). See Winer’s Gramm., p. 627. The emphatic position of
ἐóôßí
shows that even if they (
ïἱ ἀíôéêåßìåíïé
) do not perceive it, or in their excitement do not acknowledge it, yet the fact that the church is unterrified is an evidence (comp. Rom_3:25; 2Co_8:24) of their destruction, of their exclusion from the blessed kingdom of God (1Co_1:18). Comp. 2Th_1:5-10.—But to you of salvation (
ýìῖí äὲ óùôçñßáò
). Comp. Rom_8:17; 2Ti_2:12. For the reading see on the text. That which should awaken the fears of others with regard to their final destiny, even if it does not, is to believers a pledge of salvation.—And that of God.
Êáὶ ôïῦôï
refers equally to both clauses; for the disquietude of the adversaries before the bar of conscience, and the calmness of believers, alike come from God (
ἀðὸ èåïῦ
). Punishment and consolation are both from Him! To limit
ôïῦôï
in the second member (Calvin, et al.), to understand it of humility (Hölemann), or to connect it with what follows (Rilliet), is incorrect.
Php_1:29. For unto you it was given (
ὅôé ὑìῖí ἐ÷áñßóèç
) confirms the statement in Php_1:28, the last words of which (
ἀðὸ èåïῦ
) led the Apostle to adopt the passive form here. It is just you who are struggling and suffering together, to whom this grace [or undeserved favor] has been granted by God. Hence
ὑìὶí
has the emphatic position. Bengel emphasizes the verb (gratiæ munus signum salutis), but without reason, while Meyer limits the confirmation to
ôïῦôï ἀðὸ èåïῦ
.—In the behalf of Christ, not only to believe on him, but also to suffer in his behalf (
ôὸ ὑðὲñ ×ñéóôïῦ
,
ïὐ ìüíïí ôὸ åἰò áὐôὸí ðéóôåýåéí
,
ἀëëὰ êáὶ ôὸ ὑðὲñ áὐôïῦ ðÜó÷åéí
). This clause forms the subject of
ἐ÷áñßóèç
. At first
ôὸ ὑðὲñ ×ñéóôïῦ ðÜó÷åéí
was the thought in Paul’s mind (which expresses positively what is stated negatively in
ìὴ ðôõñüìåíïé
); but the condition under which the suffering leads to salvation (
óùôçñßá
) occurs to the writer’s mind, and he interpolates the clause
ïὐ ìüíïí
….
ðéóôåýåéí
in the middle of the sentence, but afterwards resumes his first thought in
ôὸ ὑðὲñ áὐôïῦ
. The faith which works such steadfast endurance of suffering clearly proves that both are from God. To
Ôὸ ὑðὲñ ×ñéóôïῦ
is not = what concerns Christ (Beza, et al.).
Php_1:30. Having the same conflict (
ôὸí áὐôὸí ἀãῶíá ἔ÷ïíôåò
) presents the characteristic of this suffering, the participle agreeing with the subject understood with
ðÜó÷åéí
, as in Eph_4:2; Eph_3:17-18; and Col_3:10. See Winer’s Gramm., p. 572. It should not be connected with
óôÞêåôå
(Bengel), or be referred back to
ὑìῖí
for its subject (Meyer).—
Ôὸí áὐôüí
is explained by what follows: Which ye saw in me and now hear to be in me (
ïἷïí åἴäåôå ἐí ἐìïὶ êáὶ íῦí ἀêïýåôå ἐí ἐìïß
). He refers in the first verb to his sojourn at Philippi (Act_16:12-16 sq.), and in
íῦí Üêïýåôå
to the information contained in the present letter (which would be read before them) and to that furnished by the report of Epaphroditus (Php_2:28).
Ἐí ἐìïé
, in me, in both instances refers to a conflict which Paul suffers, to persecutions directed against himself. The Philippians also endured the same; and it is the kind of conflict which is the same in each case. The likeness does not consist merely in the similar ground of the conflict, that is in the faith for which they suffer (Meyer). The second
ἐí ἐìïß
is not =de me (Vulg., Erasmus, et al.), nor is allusion made here to false teachers (Heinrichs).
DOCTRINAL AND ETHICAL
1. A right deportment of the Christian is the one thing which the Apostle demands of each member of the church. It is only this one thing, because this embraces all that belongs to the special circumstances, positions, and relations of life; just this alone, because it is the deportment of a citizen of the kingdom of God, including the relations of each one with every other, and finds its rule in the fundamental law of the people of God, the Gospel of Christ, to which it must correspond (Php_1:27).
2. Four points here deserve especial attention, (a) The calling of the Christian is that of a warrior who retreats not; (b) It requires him to hold together and to agree together with the church; (c) It requires him to keep ever in view the object of the contest, his faith; and (d) It secures to him, in all outward afflictions, true soul-peace. In the first respect, it is not something to be won, but is a prize which having been won, the Christian is to defend; not salvation to be gained, but a possession to be kept. In the second respect, it is unity with the Apostle and with each member of the church, in the direction and impulse of the Spirit, in opposition to unchristian opponents. But the individual peculiarities of temperament, education, etc., are not to be made an occasion for separation. In the third respect, it is the holding fast of the faith which is according to the gospel; and in the fourth respect, it is the keeping watch over the soul in order that by looking to the example of the Apostle and of the Lord Himself, we may be kept from fear and despair by reason of the adversaries.
3. The intrepidity of the Christian amid the enmities of unchristian opponents, is as certainly an evidence to him of fellowship with God, as it is for them a proof that they should and may learn therein their exposure to final destruction (Php_1:28).
4. He who believes in Christ must regard it as a grace of God that he is permitted to suffer for Him (Php_1:29).
HOMILETIC AND PRACTICAL
Compare the Doctrinal and Ethical remarks.
Starke:—Brief epitome of the whole of Christianity: faith, love, patience.
Rieger:—Although we must suffer and struggle together for the gospel, yet we often become thereby more completely linked, together. Since the disposition to yield to fear is planted so deeply in our nature, it becomes a part of the renewal of our souls into the image of God, to obtain again a steadfast courage to adhere to the right.
Schleiermacher:—Fearlessness with respect to all adversaries of the kingdom of God and all their efforts against it, must be peculiar to the Christian; for it has no other basis or other measure in him than his faith in the Redeemer and his love for Him and for His holy cause.
Heubner:—To believe in Christ is to make common cause with Him, hence also to suffer with Him.
Passavant:—Whenever Christians fall out with one another, it happens for the most part because they are unwilling to surrender their own self-will to the control of the one Spirit of the Lord, or to merge their individuality in His sovereignty.
[Robert Hall:—“Nothing terrified by your adversaries” (Php_1:28). Having Jesus Christ present with the Father, as an advocate, what was there to terrify them? They knew that He was at the head of all—principalities and powers, thrones and dominions, being made subject to Him. That Christian, my brethren, who views Jesus Christ as the Lord of men, of angels, and of glory, how firm and undaunted may he look around him, and consider kings and princes but as common dust; for they must submit themselves to His authority or perish. See Psa_2:10-12.—H.]
Footnotes:
Php_1:28.—[The received text has
ìÝí
before
ἐóôéí
, interpolated to respond to
äÝ
in the next clause; and probably for a similar reason
ὑìῶí
was changed to
ἡìῖí
(Meyer, Alford, Lightfoot). Ellicott would retain
ἡìῖí
.—H.]
Php_1:30.—[The T. R. has
ἴäåôå
after a few copies, but the correct word is undoubtedly
åἴäåôå
. The itacism, or similar pronunciation, of the first syllable (an error of the ear in dictation) led to the interchange.—H.]