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(Php_2:12-18.)
Php_2:13. For it is God who worketh in you ( èåὸò ãÜñ ἐóôéí ὁ ἐíåñãῶí ἐí ὑìῖí ). The Apostle strengthens his exhortation here by reminding them that if they disregard it they will not merely suffer personal loss, ( ôὴí ἐáõôῶí óùôçñßáí ), but strive against another, the Highest, whose work and working they would disturb and bring to naught. It confirms the entire exhortation, though it designates only the ôὴí ἑáõôῶí óùôçñßáí specially as their aim and labor. Thus it is neither a ground of encouragement (Chrysostom, Meyer, et al.), nor an incentive to humility (Calvin, Schenkel, et al.); for it is not designed to confirm exclusively either êáôåñãÜæåóèå or ìåôὰ öὸâïõ êáὶ ôñüìïõ . Not with standing God’s activity, which is shown by ἐóôéí ὁ ἐíåñãῶí to be constant, and by ἐí ὑìῖí to be exerted in the hearts of individuals, every one should be careful both as to what he does or omits to do. Of God it is not said that He effectually works ( êáôåñãÜæåôáé ) to will and to do, since He does not indeed accomplish this result in all: but He is only said ἐíåñãåῖí , because where it is effected, it is not without His assistance; which of course to be effective ( êáôåñãÜæåóèáé ) requires obedience on their part ( ὑðáêïýåéí ). Hölemann wrongly explains ἐí õìῖí as intra cœtum vestrum [and others ‘among you.’—H.]. What God works is especially —Both to will and to do, êáὶ ôὸ èÝëåéí êáὶôὸ ἐíåñãåῖí . The first is the self-determination, the second the personal exertion: both take place in the heart of the believer. The first originates, the second carries out in the life; both are conditions of the êáôåñãÜæåóèáé .—Of or for his good pleasure ὑðὲñ ôῆò åὐäïêßáò is a nearer limitation of ἐíåñãῶí . God’s working has its ground within Himself (His åὐäïêßá ), and is not occasioned or controlled by anything out of Himself, and in man. The article defines the disposition as well known. Comp. Rom_15:8 : ὑðὲñ ἀëçèåßáò èåïῦ . See Winer’s Gram. p. 383. [The preposition ὑðÝñ does not represent the åὐäïêßá as the mere ratio of the action, or the mere norma according to which it is done, but as the interested cause of it; the commodum of the åὐäïêßá was that which the action was designed to subserve (Ellicott).—H.]. On åὐäïêßá see Php_1:15; Eph_1:5. The meaning of ὑðÝñ cannot be êáôÜ , secundum, nor can the åὐäïêßá of the Philippians be meant (Erasmus, et al.)
Php_2:14. Do all things without murmurings and doubtings. ÐÜíôá is limited only by the context: all which is to be done in reference to salvation, for which God gives the willing and the working. [The verb ( ðïéåῖôå ) here comprehends in its full compass suffering as well as doing. The patience with which the Christian endures the trials to which God may call him illustrates his character not less decisively than the habit of active obedience.—H.] Ðïéåῖôå marks only the act, the nature and mode of which are determined by the disposition of the doer ( ÷ùñὶò ãïããõóìῶí êáὶ äéáëïãéóìῶí ). The preposition denotes, like ἄíåõ (1Pe_4:9) a separation, but the difference between them is, that the former represents the subject, the latter the object as distant. The Philippians ought to be distant, separated, from murmurings and doubtings; ἄíåõ would indicate that these ought to be far from the Philippians (Eph_2:12); and see Tittmann Syn., 1, pp. 93–97. The distinction between the two substantives is, that the first ( ãïããõóìïß ) belongs to the unwilling, weak, and still stubborn spirit, the second ( äéáëïãéóìïß ) to the doubtful spirit, which does not see its way clearly. The former proceeds from the will, the latter from the intellect. Schenkel refers the first to the defiant, the second to the timid heart. Bengel supposes the ἄìåõðôïé in Php_2:15 to refer back to ãïããõóìïß , and ἀêÝñáéïé to äéáëïãéóìῶí . We are not to understand by the latter term disputation, controversy (Wieseler, Erasmus, et al.), contrary to the usage of the New Testament. This word is not to be limited, as e.g. to God only (Meyer, et al.), to superiors (Estius, et al.), or fellow Christians (Calvin, Wieseler, et al.). [As ãïããõóìüò is the moral, so äéáëïãéóìüí is the intellectual rebellion against God (Lightfoot).—H.]
Php_2:15. That ye may become blameless and pure. Ἵíá marks the end, ãÝíçóèå the way, which is a becoming, a process of development. Ἄìåìðôïé , unblamable, those (according to the Greek form) in whom there is nothing to blame (1Th_3:13), represents the moral integrity as manifesting itself outwardly; ἀêÝñáéïé (from êåñÜííõìé ), unmixed (Rom_16:19; Mat_10:16), presents ‘the same according to its inner character’ (Meyer). The first is that from which we can judge of the second, for it is the condition of it; the inward answers to the outward.—Children of God, without rebuke, in the midst of a crooked and perverse generation [not nation as in the A. V.—H.] ÔÝêíá èåïῦ sums up both predicates, such are they as Christians: but in Christ (Eph_1:5; Gal_4:5) they should become ἄìùìá (without ìþìïò , Eph_1:4; Eph_5:27; Col_1:22, in quo non est, quod reprehendatur), or ἀìþìçôá (from ìùìÜïìáé , 2Pe_3:14, qui reprehendi non potest), and this in spite of and in their actual circumstances. ÌÝóïõ (here as a preposition, see Winer’s Gram., p. 471) ãåíåᾶò óêïëéᾶò êáὶ äéåóôñáììÝíçò . Comp. Act_2:40; 1Pe_2:18; Mat_17:17; Luk_9:41. ÃåíåÜ is used de ætatis alicujus hominibus. The first adjective describes the outward, dishonest, perverted demeanor; the second the inward, distorted character. Manifestly there is an allusion here to a passage in the important chapter which serves as a basis of prophecy (Deu_32:5): ἡìÜñôïóáí ïὐê áὐôῷ ôÝêíá ìùìçôÜ , ãåíåὰ óêïëéὰ êáὶ äéåóôñáììÝíç .—Among whom ye shine as luminaries in the world. [The active ( öáßíåéí ) means to shine (see Joh_1:5; 2Pe_1:19; Rev_1:16); but the middle means to appear, as in Mat_18:27; 1Pe_4:18 and Jam_4:14. The A. V. does not always observe the distinction.—H.] Ἐí ïἶò belongs ad sensum to ãåíåᾶò (Winer’s Gram., p. 141). The verb, öáßíåóèå , not öáßíåôå , describes their becoming visible, being recognized as God’s children. Hence it is not lucetis (Bengel), still less is it the imperative (Pelagius, Erasmus, et al.). [Christians were not to be, but now actually were, as luminaries in a dark, heathen world (Ellicott).—H.] The apostle calls to their mind what they are, in order that they may show themselves to be such. But ὡò öùóôῆñåò introduces a new figure, to designate the immoral character of the world: Christians are the stars, illuminators, ἐí êüóìῳ , in the world, which in itself is as dark as night. Hence ἐí êüóìῳ is not to be joined with öáßíåóèå (De Wette), nor is öáßíïíôáé to be supplied (Rilliet, et al.); neither is it equivalent to “in the heavens” (Rheinwald), nor is it dat. commodi, “for the world” (Storr). [This form ( öùóôῆñåò ) occurs elsewhere in the N. T. only in Rev_21:11, where it has the same sense.—H.]
Php_2:16. Holding forth the word of life, presents the mode of the öáßíåóèå . Äüãïí æùῆò receives illustration from the connection which exists between life and light (Joh_1:4 : ἡ æùὴ ἦí ôὸ öῶò ): life is light, Christ is the life (Joh_6:48; Joh_14:6) and the light (Joh_8:12; Joh_9:5; Joh_12:46), and indeed the source of them; His followers are also light, but it is a derived light (Mat_5:14); the essence of the gospel is light (Eph_5:8; Col_1:12), and the life is in the word, and as the thought breaks forth in the word, so also the light and the life. Accordingly ἐðÝ÷ïíôåò is used and not merely ἔ÷ïíôåò . The Christian holds forth the word of life, living it, living out what is living within him. Hence ôῷ ëüãῳ ðñïóÝ÷ïíôåò (Theodoret) is incorrect, for we have not the dative (Act_3:5); and so also is “holding fast” (Luther).—The aim and result is: That I may rejoice in [or, more literally, for a rejoicing to me against] the day of Christ ( åἰò êáý÷çìá ἐìïὶ åἰò ἡìÝñáí ×ñéóôïῦ ). Comp. Php_1:10; Php_1:26. The cause of his rejoicing then will be: That I have not run in vain, neither labored in vain ( ὅôé ïὐê åἰò êåíὸí ἔäñáìïí ïὐäὲ åἰò êåíὸí ἐêïðßáóá ). The first expression, which recalls the contests of the stadium or race, denotes his zeal and the wide reach of his activity (not confined to one place); the second (derived from êïðüò , toil) indicates the labor and effort which his ministry involves. The modifying ïὐê åἰò êåíüí follows: in vain, i.e. without fruit or result (2Co_6:1; Gal_2:2; 1Th_3:5), which thus occasions the repetition, and does not merely arise from his feeling of joy in the consciousness that such is the result (Meyer).
Php_2:17. But if also I be offered. ἈëëÜ introduces an antithesis which åἰ shows to be conditional. What this antithesis is, êáὶ before óðÝíäïìáé shows. [“My labors have been severe, unintermitted. But not content with this I am willing (if that is reserved for me) to suffer a martyr’s death.”—H.] The meaning of óðÝíäïìáé is: I am poured out as a drink-offering, presented as a libation, as in 2Ti_4:6. Comp. Num_28:7; Num_15:4 sq. [The present tense represents the act as in progress. “If I am being poured out,” etc.—H.] The libation-wine, set apart from its common use, serving as an expression of joy (Psa_104:15; Ecc_10:19), as an image of quickening grace (Pro 9:2; Isa_55:1), as a sweet savor (2Co_3:15; Rom_15:16), serves to represent the Apostle (separated from them by his äåóìïß ), as giving up his personal and official ego, his life and his desires, pouring out in a martyr’s death his blood as a sweet savor. The Apostle’s death by the sword is here alluded to, the present marking it as impending (Php_1:20). Êáὶ connects this death by martyrdom with ἔäñáìïí and ἐêïðßáóá , his sufferings with his labors; the latter have not been fruitless, and the former also shall not be so.—Hence the following is added: Upon (in) the sacrifice and service of your faith. Ἐðß points to the circumstances of the óðÝíäåóèáé ; this takes place in ôῇ èõóßᾳ êáὶ ëåéôïõñãßᾳ . Both are united under one article, and are hence conceived of as a unity. The second is the priestly service (Luk_1:23; Heb_8:6), hence the first is the act of offering, not victima (Wiesinger). The offering itself is designated by the genitive: ôῆò ðéóôÝùò ὐìῶí , with respect to which the Apostle exercises his priestly functions, presenting it to God, while he himself is the accompanying drink-offering, since his blood is poured forth. As the former results in his glory, so now this results in his joy. [The Hebrews, in offering their sacrifices, poured out often a libation or drink-offering at the same time. See Exo_29:40; Num_28:7. The costume of the thought in this passage is evidently derived from that practice. The faith of the Philippians, according to the Apostle’s allusion, is viewed as a sacrifice which they have brought to the altar for the purpose of presenting it to God. The Apostle himself with reference to his agency in their salvation, officiates as the priest who offers this sacrifice for them. The act of presenting it is styled here a ëåéôïõñãßá , i.e., as the word imports, a sacerdotal service, or ministry (see Luk_1:23; Heb_8:6). Paul declares now, in the ardor of his affection for the Philippians, that if it be necessary in order that he may discharge his priestly office more perfectly, or that the sacrifice of their faith may be more acceptable unto God, that his blood should be shed as a libation for them, he is willing to die in their behalf. He has in view the possibility of his martyrdom, and the effect which he hopes may result from that event, in strengthening their faith and preparing them for heaven.—H.] Rilliet’s rendering of óðÝíäïìáé , I am sprinkled, is incorrect, for it is the present tense; ἐðß has not the sense of “to” (Wiesinger), or super (Van Hengel), since èõóßá is not victima. There is no antithesis here to Php_1:25 (De Wette), of which no reader would readily think, for what intervenes (Php_1:26 to Php_2:1 sq.) makes that connection at too remote places, or to Php_1:25, as if he had hoped to live to see the perfection of his readers, but now supposes the opposite (Meyer, Wiesinger, et al.), or as if he had thought at first that he should live to see the coming of the Lord (Van Hengel) which is not here in question. It should not be joined with the following ÷áßñù (Bengel).—I rejoice, and rejoice with you all, ÷áßñù êáὶ óõã÷áßñù ðᾶóéí ὑìῖí . Theophylact ïὐ÷ ὡò ὁ ἀðïèáíïýìåíïò ëõðïῦìáé , ἀëëὰ êáὶ ÷áßñù ὅôé óðïíäὴ ãßíïìáé Paul rejoices in the prospect of a martyr’s death; but not for himself merely; he rejoices with the Church also, which will thus experience and acknowledge the blessing of martyrdom. Meyer, contrary to the usus loquendi of the New Testament (Luk_1:58; Luk_15:6; Luk_15:9; 1Co_12:26; 1Co_13:6, where it means in each case to rejoice with others) takes óõã÷áßñù as congratulor together with the Vulg., Bengel, et al. [This is also Lightfoot’s interpretation.—H.]
Php_2:18. For the same cause ( ôὸ ä ’ áὐôü , governed by the verb) presents the cause of the joy to which in conclusion he earnestly exhorts them from his example. [Instead of being grieved that they should be such gainers at his expense, he would have them share his joy in being permitted to yield up his life with such gain to himself and such benefit to them.—H.]—Do ye also rejoice, and rejoice with me, êáὶ ὑìåéò ÷áßñåôå êáὶ óõã÷áßñåôÝ ìïé . These are imperatives, not indicatives (Erasmus). The following explanations are wrong: gratulamini mihi, libato (Bengel); subauditur êáôÜ with ôὸ ä ’ áí ̓ ôὸ (Beza); ôὸ ä ’ áõôü = ὠóáýôùò (Rheinwald, Rilliet, Wiesinger, who cites Mat_27:44). Bengel: martyrii præstantia.
2. In connection with faith which comes from the preaching of the divine word (Rom_10:17 : ἡ ðßóôéò ἐî ἀêïῆò , ἡ äὲ ἀêïὴ äéὰ ῥÞìáôïò èåïῦ ), obedience is demanded ( ὑðáêïÞ , Php_2:12 : ὑðçêïýóáôå ). This gives keenness to the tender conscience, which dreads to disregard or to seem to cast contempt upon God and His gifts ( ìåôὰ öüâïõ êáὶ ôñüìïõ ). Quamvis enim gratis in uno Christo per fidem apprehenso servemur, tamen per viam justitiæ ad salutem contendere nos oportet, cum filii dei ejus spiritu ducantur (Beza), hence they must follow, because in His strength they are able to do it. We belong to God through Christ, and we should, by obedience to Him and to His word, prove this relationship.
3. Our salvation is as much God’s work as our own. The beginning of a new life in the soul is entirely an act of God, which the Holy Spirit effects in our spirit, but not in our consciousness; yet in such a manner that we become conscious of it as an act of God. We do not create ourselves men; God creates us (Harless, Ethics, p. 229). He works in us constantly the willing and the doing. But we can resist Him, withdraw ourselves from Him. He does not work irresistibly, determinatively. But because He works thus in us, we may not remain idle, we must be fearful lest we lose this work of grace, fearful on account of our weakness, and the dangers in and around us, and must cherish and follow this willing and working effected by God.
4. [Neander:—Paul always represents the salvation of man as something which can be accomplished only through the grace of God as the work of God in man. But he adds (Php_2:13) a more exact designation of the temper of heart with which Christians should work out their salvation, viz., “with fear and trembling.” This would not be appropriate if he were speaking of what lay merely in the hand of man, in which case all would depend upon his own strength. It is because Paul is conscious of the weakness and insufficiency of all human strength, because he presupposes that man can do nothing without God, and must constantly watch over himself, lest through his own fault he lose the aid of divine grace, without which all human efforts are in vain; it is for this reason that he designates this temper of mind as one of fear and trembling, as the feeling of personal accountability and helplessness, of insecurity and instability in ourselves, by which we may be ever admonished to continual watchfulness, and to ever-renewed waiting upon God as the fountain of all our strength. Hence, as the ground of such an admonition, he appeals to this consciousness that we can of ourselves do nothing, that it is God who alone bestows upon us the power to will and to perform what is needful to our salvation; that all, indeed, depends upon his sovereign will. This feeling of dependence, the ground-tone of the Christian life, is ever to be maintained. It is this which must combat the presumption of a vain human self-reliance, which, finding itself deceived in the result, so easily gives place to dejection and despair. (See Php_2:12-13.—H.].
5. The goal is reached by a gradual process (Php_2:15 : ãÝíçóèå ). Renovatio non est talis mutatio, quæ uno momenta statim omnibus suis partibus perficiatur ac absolvatur, sed habet sua initia, suos progressus, quibus in magna infirmitate perficitur. (Gerhard, loc. xii. 9, § 126). Fiunt in conversione inchoaliones similes conceptioni, non tamen solum concipi, sed et nasci opus est; nihil tamen horum fit sine gratuita del misericordia (Augustine).
6. Öüâïò êáὶ ôñüìïò may not be omitted, for in the renovatio just as full a view is given of the magna potentia Dei as of the magna infirmitas hominis. But ãïããõóìὸò êáὶ äéáëïãéóìüò must be absent, for the first springs from self-confidence, contentment with one’s self, the second from mistrust towards God and His gifts as the source of power; the first excites a sullen will towards God, the second turns the confused spirit away from God, and ends in despair.
7. Every Christian has a mission in the world, to let his light shine round about him, and to be anxious that the darkness of the world, though it is around him, shall on this very account not be and remain in him.
8. The word of God must, as a word of life, manifest itself actively in the personal traits of the Christian, that there may be an eloquent sermon without word of mouth, in the still, noiseless walk and character.
9. As death is no loss to the Christian, still less is the martyr’s death, which is rather a ground and cause of thankful joy for the Church and for the martyr himself.
Starke:—Behold the character of righteous children, scholars, and hearers, who in their parents and teachers really see God, and therefore are obedient, as well in their absence as in their presence, since they have the everywhere-present God before their eyes and in their hearts. Our Christianity does not lead one to hide himself in deserts and convents, and thus to remain blameless, but in the midst of the perverted, degenerate world to guard himself from sin. Such knighthood will God have from us.—When the joy of the children of this world ceases, then the joy of the faithful first really begins; and the ability to rejoice in extreme sufferings, even in death itself, is a proof of the truth and excellence of the Christian religion.
Rieger:—We ought never to forget the danger of being lost, to which we are exposed so long as we live in a body of sin and death, and amid the temptations of the world; and therefore we ought not to regard ourselves as beyond fear and trembling.—God does not compel and overpower us by His working, like a block. Man can do nothing without God, and God will do nothing without man and his awakened will.—As surely as God does nothing against His honor, so surely will He do nothing against our salvation.—Doubting is opposed to faith, murmuring, to love. Even now at the departure of favored children of God, the grace which has been made known in them sweetens perceptibly all sorrow over their loss, and prevents any wish to bring them back again.
Gerlach:—The believing Christian is awakened and moved by God’s power. It is mighty in him. But he ought also to give himself up to it without reservation, neither opposing God’s will by murmuring, a disposition directly contrary to it, nor concealing his disobedience behind doubts, subtleties, and questions.
Schleiermacher:—We ought to fear and tremble for ourselves as soon as we perceive the thought of future blessedness becoming dim in our souls, or the longing for it becoming languid in our hearts.—Every one who has such fear of that which may bring upon us adversity, every one who through this fear denies the Redeemer before men, should consider that it was the will of our dying Redeemer that His followers should take His cross upon them as their own. But we can take it upon us only in the faithful and unwearied service of truth and goodness, and of all that we recognize as the will of God.
Menken:—The willing is of God and the ability to do is of God; but the using, the action, the life in conformity with such divinely awakened willing and divinely bestowed ability, is ours, is dependent upon us, upon our faithfulness.—He who could think that God indeed works in him the willing but not the performing, or that to-day he gives the willing, but the performing not until after days and years, or even not until the future life, would in that error utter a falsehood concerning God, and would deny Him.—No disposition of heart in which love and faith are wanting accords with the spirit of truth and holiness.—So also no work is good and pleasing to God by which love and faith are injured.—There is something lovely and benevolent about a man who performs every good deed as freely, as joyfully, as kindly, as if it had not been a duty at all, as if no law had enjoined it, no fear compelled it, as if, instead of proving difficult, it had cost no self-denial and no effort, as if it had sprung forth with delight and joy from his very nature, from the rich treasure of his goodness and his love. How ungracious and unlovely on the other hand is every word, and work, and endurance, in which we detect compulsion, secret reluctance, and vexation, an inward, restrained murmuring, that says to us plainly enough: all this would not be done, were it not compelled.—The worth and the good conduct of the child of God should not be the pitiable product of favorable circumstances, not that miserable, godless virtue which is ever dependent on outward circumstances, and changes as often as they change.—The Holy Scriptures contain not an empty, unpractical theory, not a rule for those who dwell in heaven, but instruction for us who live in the midst of the world, who are on the field of battle, and whose life, on account of our own inward character and relation to the world, can be nothing else but a struggle, and who can attain to freedom and peace only through manifold victories.—It was in general characteristic of the Apostle to be moved, awakened, strengthened and exalted by nothing so quickly, so deeply, so powerfully, in the depths of his heart, as by a glance forward to the day of Christ (Php_2:16).
Heubner:—With real Christians there should be no need of any Mentor, of any higher power whose presence alone could compel them to obedience; they should do the right, no matter whether any one sees or not. With many, doing right is but an eye-service, and with such the law itself is at bottom only one more bugbear.—Christianity does not enjoin anxious scrupulousness and gloomy self-mortification, but it forbids bold assurance and defiant self-confidence. This thought—it is possible for thee to lose thy salvation—can never be fearful enough to us. We should tremble at the idea—it is possible for thee to be cast off from God.—Man must strive as though he could do all, as though all depended on himself. Joy and love in obedience characterize the Christian as a child of God, as a son in distinction from a slave.—Christians should stand in contrast with their age, should constitute the élite, and serve as models for others around them.—The fickle sparkle at times; the truly pious burn evenly on.—The service of sin consumes also—but it destroys the best part of the man.
Passavant:—Fear and trembling, before the face of the thrice Holy One; before an unholy world, which ensnares us on every side with the allurements of sin, so that we become partakers of its sins; before ourselves, before this heart which, consciously or unconsciously, joins so readily with Satan and the world in lust and malice, which conceals within itself so many a lust, so many a lie, and so many a power of evil—a manifold tinder of destruction.
Meyer:—Only blessed! is the inscription over every pious Christian’s door, as it is over the pastor’s study, over font, altar, pulpit, grave. Strive that thou mayest be blessed.—(1) Your salvation your care; (2) your salvation God’s work. The defiant heart has heard the admonition to penitence, “work out!”—the timid heart the assurance, “it is God!”
Footnotes:
Php_2:15. ÃåíÝóèáéó in à B, et al. has better support than ἦôå in A, et al.
Ibid. Ἅìùìá , found in à A B C et al., is better supported than ἀìþìçôá , but as the more common form in the N. T. might more readily displace the latter, than the reverse.
[Ibid. The Greek for luminaries ( öùóôῆñåò ), says Lightfoot, is used almost exclusively of the heavenly bodies. It occurs again in the N. T. only in Rev_21:11, where also it should be so rendered.—H.].