Ob^ Undian (Tburcl) (Tommentarles
Edited under the general supervision of the Bishops of Lahore & Rangoon
GENERAL EDITOR
Cambridge Brotherhood ^ Delhi
THE EPISTLE TO THE PHILIPPIANS
^be 3n&(an Cburcb Cotnmentarieg
THE EPISTLE TO THE PHILIPPIANS
BY THE REV
T. WALKER, M.A,
LONDON :
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE
MADRAS: S.P.C.K,
NEW YORK: THE MACMILLAN CO
1919
Published at Madras {2nd edition)^ 1909 Published in England for the Indian Episcopate^ 1919
GENERAL PREFACE
BY THE
BISHOP OF LAHOEE
A FEW words of introduction are necessary to explain the general purpose of this series of Commentaries. The work was commenced under the general supervision of the Bishop of Kangoon and myself, acting as a Committee appointed in accordance with a Kesolution of the Synod of Indian Bishops which met in 1900. Subsequently, with the sanction of the Metropolitan, the Rev. C. F. Andrews, of the Cambridge Brotherhood, Delhi, was appointed General Editor. The work of revision before publication is being left mainly in his hands, but a general Episcopal supervision of the work will still be maintained.
It is hoped that these Commentaries, while presenting a direct and scholarly interpretation of the New Testa- ment, based upon the work of the great English Commentators, will, at the same time, contain such references to Eastern religious thought and life as may make them serviceable to both Christian and non- Christian. The series will, in due course, if funds permit, be translated into the leading Indian Vernaculars. It is
VI
inevitable that in the interpretation of the New Testa- ment there will be differences of opinion, and it has seemed best to allow these differences to appear in the series rather than to aim at a colom-less uniformity. The final responsibility for the views taken of particular passages will rest with the individual contributors.
The thanks of the Synod Committee are given to the Editors of the Cambridge Bible for Colleges and Schools for their kind permission to quote freely from that Series, and also to the Cambridge University Press and the Delegates of the Oxford University Press for a similar permission to use the text of the English Bevised Version in this volume.
G. A. LAHORE.
BlSHOPSBOURNE,
Lahore.
AUTHOR'S PREFACE
This little book was prepared at the request of the Bishop of Lahore, acting as Convener of a Committee appointed by the Synod of Indian Bishops to arrange for the publication of a series of Commentaries on the Books of the New Testament, specially adapted to the requirements of this country. Its size was determined by the condition that it should not exceed in bulk the corresponding volume in the ' Cambridge Bible for Schools and Colleges.' This condition precluded the possibility of supplying anything in the shape of full and copious ' Studies,' — calculated to elucidate in detail the spiritual and practical teaching of the Epistle. I have contented myself, therefore, with the briefest references to many of the fascinating subjects sug- gested by this ' Joy Letter ' of the great Apostle, and have endeavoured to confine myself to the task of ex- plaining the meaning of the text as tersely as possible.
As the notes will show, free use has been made of the well known Commentaries of Bishops Lightfoot and Moule, and occasional reference has been made, also, to Conybeare and Howson's ' Life and Epistles of St. Paul.' But, as readers will see for themselves, the book is far from being a mere compilation.
VUl
Special attention has been paid to the New Testament usage of all remarkable words and expressions which occur in the Epistle, and the parallel passages have been collated so as to provide material for addresses and Bible readings.
I have to express my great indebtedness to the Rev. C. F. Andrews, of the Cambridge Delhi Mission, who has kindly read through the proof sheets and made sundry suggestions, which, in almost every case, I have felt able to adopt readily and gladly.
The little volume is now issued in the earnest hope that the God of Truth may make use of it to throw light, for Indian readers, on the meaning of those inspired words which are * spirit and life ' to those who rightly appre- hend them.
T. WALKER.
TiNNEVELLY, Juhj, 1906.
CONTENTS
INTRODUCTION
SECTION I. PhILIPPI ..
,, II. St. Paul and the Philippian
Church ,, III. Date and occasion of the
Epistle ,, IV. Authenticity of the Epistle ..
„ V. The Historical Value of this
Epistle ,, VI. Character and Contents of
THE Epistle „ VII. Lessons of the Epistle for
THE Indian Church „ VIII. Outline Topical Studies of the
Epistle . . TEXT AND NOTES
xvn xxiii
xxvui
xliii
INTRODUCTION
I. PHILIPPI
The town of Philippi, now only a scene of ruins, has played a not unimportant part both in secular and sacred history. In its neighbourhood were famous gold and silver mines, worked, in early times, by the industrious Phoenicians, and yielding, even as late as the days of Philip, King of Mace- donia, ten thousand talents yearly. Passing through its very midst, and dividing it into a 'higher' and a 'lower' town, was the great Egnatian Boad, extending for a distance of 500 miles from the Hebrus in Thrace to Dyrrhachium on the x\driatic, from which town Italy was reached by what has been admirably designated a sort of ' tumultuous ferry ; ' the whole forming a mighty thoroughfare which Cicero described, in no mere figure of speech, as 'that military way of ours which connects us with the Hellespont ' (De Prov. Cons. ii). Here, too, is the beautiful plain, renowned for its fertility, where the last battle was lost by the re- publicans of Rome (42 B.C.), led by their generals, Brutus and Cassius, who strove in vain against the armies of Octavius (Augustus) and Marcus Antonius (Antony). And, above all, this was the place in which the great Apostle of the Gentiles was led by God to first plant the standard of the Gospel on European soil. Who can tell how much England and India, aye ! and the whole world of men, owe to this town near the head of the ^gean Sea as St. Paul's first Missionary centre in the evangelization of the West?
XII THE EPISTLE TO THE PHILIPPIANS
1. Its geographical position. — Philippi lay on the great Egnatian thoroughfare, just at the spot where the almost con- tinuous mountain barrier (of the Balkans) between the East and West sinks into a pass, forming, as it were, a natural gateway for easy communication between two continents. It was thus, in the fullest sense, a key-position, and its strategi- cal importance had been recognized and utilized alike by Philip of Macedon and Augustus of Eome. Was it without reason, therefore, that the Spirit of God directed thither the footsteps of the prince of Missionaries ? If the Gospel were to cross the Balkans, here was the readiest way of access. As Bishop Lightfoot has well expressed it, ' We are stand- ing; at the confluence of the streams of European and Asiatic life ; we see reflected in the evangelization of Philippi, as in a mirror, the history of the passage of Christianity from the East to the West.' We may say, in fact, imitatis mutandis, that Philippi, with the Egnatian Eoad, was to the first Missionaries what the Suez Canal is to the Missionary of the twentieth century, a channel of communication be- tween Europe and Asia.
2. Its name. — The town was named after its founder, Philip, the father of Alexander the Great, who built it with the double object of commemorating the addition of a new province to his dominions and raising a frontier-garrison to protect his kingdom against the mountaineers of Thrace. It was placed hard by the site of the ancient Crenides, ' the Place of Fountains,' so called from the numerous streams abounding in the neighbourhood. Of these, the most impor- tant is the little river Gangites (a tributary of the Strymon), which flowed a mile or so west of the town.
3. Its importance as a Roman Colony. — Augustus, prompted, doubtless, by the desire to perpetuate the memory of his decisive victory over Brutus, added further to the dignity of Philippi by making it a Roman Colony, with the
PHILIPPI XIII
proud and high-sounding title Colonia Augusta Julia Philip- pensis. It thus became, in every sense of the term, an out-lying post of the Roman Empire, bearing a miniature resemblance to the Imperial City. When such a Colony was founded, the colonists were wont to march to their destination with colours flying, in military array, and to mark out their new possession with the plough ; their names were still enrolled in the annals of Rome ; the language used, the coinage current, the laws in vogue, all alike were Latin ; the very Magistrates arrogated to themselves titles of dignity borrowed from statelier functions in the Father- land. Every such Colony was hke a lesser Rome, trans- planted bodily into some far-ofl district of the Empire.
Philippi had, moreover, been gifted with the ' Jus Italicum,' by virtue of which it enjoyed immunity from the ground- tax which was levied by the Romans on all provincial lands, and was raised to the same level of dignity as the sacred soil of Italy itself. Its inhabitants could pride them- selves on the full possession of the three great privileges of Roman citizens, exemption from scourging, freedom from arrest (except in certain cases), and the right of direct appeal to Caesar. Some of them had never seen that glori- ous mother-city which was the * mistress of the world ' ; but, as they turned their faces westward, and travelled in imagination over the blue waters of the Adriatic Sea, their breasts might well glow with pride as they realized that they were members of such a Commonwealth, free of its rights, sharers in its glory.
St. Paul makes good use of the peculiar position of Philippi as a Colony in the teaching of the Epistle, and, as we study it, we shall do well to bear in mind the facts which have thus been briefly mentioned. The Christian, whose Com- monwealth is in heaven, and who is • a citizen of no mean city,' while * holding the fort ' for Christ in the midst of a crooked and perverse generation, may well find his
XIV THE EPISTLE TO THE PHILIPPIANS
position illustrated by the circumstances of the Philippian colonists whose duty it was to uphold the honour of the Empire among barbarians and alien tribes on the distant confines of the State. The Indian Christian, in particular, with countless Hindus and Muhammadans pressing round him on every side, may learn from this Epistle his duties as well as his privileges in calling himself ' a citizen of heaven.'
II. ST. PAUL AND THE PHILIPPIAN CHUECH
St. Paul's first visit to Phihppi, as recorded in Acts xvi, was paid about the year ^ a.d. 52, during the course of his second Missionary journey. His companions on that oc- casion were Silas, Timotheus, and, as we infer from Acts xvi. 10, 12 (compared with xx. 6), the beloved physician, Luke. Embarking at Troas, they made a quick voyage to Neapolis, favoured by wind and wave. After landing at Neapolis, a town which is probably identical with the modern Turkish village Cavallo, they lost no time in pressing forward along the great Egnatian Koad which leads over a mountain ridge towards Philippi. When the descent on the further side began, and the lovely sea view on the south had now been lost to view, they would see stretched out before them the fair and fertile plain where lay the objective of their present journey, 'the first city of Macedonia* (so we understand Acts xvi. 12) to be reached along that path- way. The Jews in Philippi appear to have been few in number, possibly owing to the colonial and military character of the place. St. Paul found no synagogue, as in Antiochi, Iconium, and elsewhere, in which to give his message, but
• iThe ordinary chronology is used in this book. The first visit to Philippi was, more probably, towards the close of a.d. 50. Some place dt even earlier.
ST. PAUL AND THE PHILIPPIAN CHURCH XV
was obliged to seek out, on the Sabbath Day, the little com- pany who met for worship in their humble ' proseucha,' or prayerhouse, on the banks of the Gangites, outside the city. The narrative in the Acts affords us a graphic view of the events which transpired during this first visit of the great Apostle, and of the three typical conversions which then took place, first that of Lydia the merchant, then that of the sooth- saying slave girl, and, lastly that of the Boman jailer, a sub- ordinate officer under Government. Bishop Lightfoot has pointed out that these three first converts ' stand in marked contrast each to the other in national descent, in social rank, in religious education,' and that ' the order of their conver- sions is significant, first the proselyte, next the Greek, and, lastly, the Eoraan,' symbolizing the order of the progress of Christianity throughout the world.
The visit was brought to an abrupt conclusion by a fierce storm of persecution, followed by a miraculous deliverance. This opposition to the Gospel seems to have continued after the Apostle had passed on his way to Thessalonica, and the Philippian converts came in for their full share of conflict and affliction (2 Cor. viii. 2 ; Phil. i. 7, 28-30). On his departure, St. Paul appears to have left behind him in the city his friend and companion Luke (Acts xvii. 1, 4, 1st person dropped in narration) and possibly also Timothy, who may have continued to labour there for a longer or shorter period. Later, in i the year 57, we find the Apostle despatching Ti- motheus and Erastus into Macedonia (Acts xix. 22), and, beyond doubt, Philippi must have shared in the objects of their mission. "We may be quite sure, also, that the Philip- pian Christians, with their warm affection, were not slack in responding, along with other Macedonian congregations (2 Cor. viii. 1-5), to the appeal of their beloved leader for liberal help for the needy brethren in Judasa.
lOr, according to a more probable chronology, the year a.d. 55.
XVI THE EPISTLE TO THE PHILIPPIANS
In the autumn of a.d. 57,^ after an absence of five years, St. Paul himself set out from Ephesus to re-visit his European Churches (Acts xx. 1 ; 2 Cor. ii. 12, 13 ; vii. 5, 6), and, be- yond question, the Philippians profited by his loving ministra- tions. A very short interval of time saw him once more among them, when, in the spring of 58,^ on his way from Corinth, he tarried to keep the Paschal Feast with his faithful converts (Acts xx. 6). From this time we com- pletely lose sight of the Philippian Christians till we see them, still loyal to the core, sending Epaphroditus with their free-will offerings to succour St. Paul in his Koman prison (Phil. ii. 25, 30; iv. 10-18). It was by the hand of this trusty messenger that the Apostle sent his Epistle, breathing, as it does in every page, the strongest personal affection. We gather from its contents that it was his formed and fixed intention not only to send them Timothy as a helper of their faith, but also to visit them himself, once more, in person (ch.ii. 19, 24). Did this prospective visit ever take place? The historical references contained in 1 Tim. i. 3; 2 Tim. iv. 13, 20 would seem to answer that question in the afiirmative, and to indicate at least one such visit in the interval between St. Paul's first and second Roman captivities.
Enough however has been said to show that his relation- ships with the Philippian Christians were of the closest and most cordial character, and were constantly maintained. Never did he cease to love and pray for them ; never did they fail to show their loyalty and gratitude to him.
The after history of this Church is quickly told. On his way from Asia to martyrdom in Rome, Ignatius passed Phi- lippi. He was there courteously received and honoured by the Christians. This memorable visit led to the opening of friendly communications between them and Polycarp, the
1 More probably, in the spr ng of a.d. 56.
2 Or, more probably, 67.
DATE AND OCCASION OF THE EPISTLE XVII
friend of Ignatius and Bishop of Smyrna, to whom they ap- plied for advice and exhortation. Polycarp's response to. their appeal was his famous Epistle (the only one of his extant). In this, he strikes the note of joy, — 'joy in the Lord ; he urges them to holiness of hfe, emphasizing faith and love and hope ; he warns them solemnly against the love of money ; he gives instructions as to the seemly conduct of wives, dearcons, and presbyters ; he bids all alike to ' play the citizen ' for God ; he insists strongly on loyalty to the one true Gospel, and points them to the holy example of those who have trodden the way of righteousness and reached their heavenly home ; he exhorts them to steadfastness, humility, liberality, sobriety, while, at the same time, he has to grieve over the fall, apparently from avarice, of Valens, once a a presbyter among them ; finally, he commits them to God and to His Word, and bids them pray for all men.
With this letter, the Philippian Church practically disap- pears from view. Save for a chance allusion to it by Tertul- lian and others, and the occasional occurrence of the name of one or other of its bishops in the records of ecclesiastical Councils, we know really nothing of its later history. Begin- ning with the brightest promise, its glory soon began to dim, and has long ago faded into darkness. It affords a standing warning to our Indian congregations to beware of swerving from the path of truth and love and Missionary zeal. Let us be thankful, however, that the fruits of its pristine faith and love remain, and the Epistle which was written to stimulate and nourish them.
III. DATE AND OCCASION OF THE EPISTLE
I. The place of wanting. — The Epistle was undoubtedly written from Rome, during the two years' captivity recorded by St. Luke in the Acts of the Apostles (xxviii. 30). This
XVIII THE EPISTLE TO THE PHILIPPIANS
means that it must be dated within the years a.d. 61-3.' Although a few critics, of whom Meyer is chief, have assigned the writing of the Epistle to the period of the Apostle's imprisonment in Csesarea (Acts xxiv. 23-7), their arguments will fail to convince all those who ponder carefully the following facts : —
(1) The reference to ' Caesar's household ' (Phil. iv. 22) applies naturally to Eome, but cannot, without unfair forcing, be adapted to Caesar ea.
(2) St. Paul's joyful account of the progress of the Gospel (Phil. i. 13-18) is in point if he is speaking of Eome, a city of the first importance and a comparatively new field for evangelistic work ; but it would hardly be applica- ble to Caesarea, a place o£ no very great renown and one which had already been well evangelized by others (Acts. x. 1-48; xxi. 8-16).
(3) The Apostle, in this Epistle, anticipates a speedy release and contemplates a visit to Macedonia (i. 26 ; ii. 24 ; cf. Philemon 22). At Caesarea, on the other hand, his expec- tation was to visit Bome, as a prisoner who had appealed to Caesar (Acts xxv. 11, 12).
(4) The mention of the Praetorium (i. 13), which might at first sight seem to favour the arguments for Caesarea (Acts xxiii. 35, Herod's Praetorium), also fixes Eome as the place- of writing, for the real Praetorium, ^ the Body of the Imperial Guards, was located in that city, and this alone fulfils all the requirements of the case.
We conclude, therefore, with the vast majority of scholars, that our Epistle was penned by the Apostle during his first captivity in Eome.
2. The Date. — Quite a war of controversy has raged round the question of the date of this Epistle. Is it to be assigned
1 Or, more probably, 60-G2. 2 But see foot-note on chapter I, verse 13.
DATE AND OCCASION OF THE EPISTLE XIX
to an early, or a later, period in the Apostle's first Eoman imprisonment ? Was it written before or after the Epistles to the Ephesians and Colossians ? On the whole, it seems fairest to the reader to present in some detail the arguments for and against a later date for the Epistle.
(1) The fact indicated in the Epistle that the Gospel had already made rapid headway in Eome requires (i. 12-14), we are told, as late a date as possible for its writing and despatch.
To this it is replied that St. Paul found a large and flourish- ing church already existing when he first arrived in Rome. So considerable was the Christian community there that he had felt it needful, about three years previously, to address the longest of all his Epistles to it, Moreover, the language of joyous hope used in this Epistle as to the progress of the Gospel must not be unduly pressed, since it only indicates a new and vigorous evangelistic work on the part of the Roman Christians ; and this, it is urged, would be more likely to have been set on foot soon after his arrival in their midst, before the fresh stimulus of his presence had lost its novelty.
(2) It is claimed that the Epistle wears an aspect of gloom and anxiety, suggestive of rigorous imprisonment and im- pending danger, and that this forbids the possibility of its having been written before quite the conclusion of the two years of comparative freedom indicated by St. Luke (Acts xxviii. 16 and 30, 31). This argument is further supported by references to contemporaneous history. Burrus, the mild and virtuous Praefect of the Praetorian Guards, was succeeded in A.D. 62 by Fenius Eufus and Tigellinus, the latter of whom was notoriously wicked. Poppsea, too, who had become a proselyte to Judaism, was now the Emperor's consort, and this infamous woman would naturally exert her influence on behalf of the Jews and against the Apostle Paul. Such circumstances would be sure to lead to a darkening of his prospects such as is hinted at in certain verses of the Epistle.
XX. THE EPISTLE TO THE PHILIPPIANS
To meet this argument, we must bear in mind that St. Luke, the historian, has given only the briefest possible epitome of the history of the two years in question, and one by no means inconsistent with the general tenor of the Epistle ; whereas St. Paul, the letter writer, naturally gives expression to the alternations of feeUng consequent upon the varying experiences of each day. Moreover, so far from the Epistle being really gloomy, it is marked, on the whole, by the characteristic of overflowing joy. The very burden of its message is ' Eejoice in the Lord .' The word ' joy', as we shall have occasion to see, is the keynote running through its every chapter. It is improbable, too, that political changes in the Imperial Court would make much difference in the condition of an obscure provincial prisoner, the champion of a cult not yet sufficiently prominent to be regarded as danger- ous to the State.
(3) Stress is laid, though this argument is entirely in- consistent with the one preceding, on the fact that, in this Epistle, the Apostle appears to be expecting the immediate decision of his cause and to be looking forward to a speedy deliverance (i. 19, 25 ; ii. 24).
But this can hardly be regarded as, in itself, conclusive. During his two years' confinement he must often have expect- ed his trial to come on, and a Eoman prisoner, under such circumstances, would experience many hopes and disappoint- ments. Furthermore, the expressions in question are no stronger than similar ones in his Epistle to Philemon (22), and must not, therefore, be unduly pressed in the present instance.
(4) It is argued, again, that the notices contained in the Epistle of numerous communications between St. Paul and Philippi, after his arrival at the capital, and the circumstances of Epaphroditus' visit, demand the lapse of a considerable period of time.
The answer to this is that, at the very most, two journeys from Rome to Philippi, and two itom Philippi to Rome, are
DATE AND OCCASION OF THE EPISTLE XXI
required. We may allow time for tidings of the Apostle's arrival in the City to reach the Philippians ; we may allow a further period for their contributions to reach St. Paul by the hand of Epaphroditus (ii. 25 ; iv. 18); and we may suppose that a messenger from Eome arrived at Philippi with tidings of their friend's illness (ii. 26), and that a return messenger brought him news of their present anxiety (ii. 26). Now a month would ordinarily be sufficient for a single journey between the two places, as careful calculation shows ; and so, even grant- ing that four journeys actually took place, the conditions of the case only require n lapse of four months or so after the Apostle's arrival in Eome before the despatch of the Epistle. We must note, however, that the four journeys thus postulated may possibly be reduced to two, since the Philip- pians may have heard beforehand that the Apostle was on his way as a prisoner to Rome, and Epaphroditus may have then started off with their contributions in time to meet him on his arrival there. But be this as it may, in any case some months must have elapsed in Rome before St. Paul wrote the Epistle, and, as we have seen, this would afford ample time for any journeys to and fro involved by the conditions of the case.
(5) Lastly, it is urged that, inasmuch as Luke and x\ris- tarchus accompanied St. Paul on his voyage to the City (Acts xxvii. 2), and join him in his salutations to the Colossian Christians and Philemon (Col. iv. 10, 14 ; Philemon 24), whereas their names are absent from the Epistle to the Philip- pians, this last-mentioned letter must have been written at a later date tban the other two, these two companions, in the meantime, having departed from Rome.
The advocates of an earlier date for the Epistle meet this argument by the following considerations : — •
(a) An argument from silence is always too precarious to be conclusive in itself. In the Epistle to the Ephesians no mention occurs either of Aristarchus,
XXII THE EPISTLE TO THE PHILIPPIANS
Luke, or Timothy, though it was written confessedly at the same time as Colossians and Philemon. (5) The two companions in question may possibly be in- cluded in the general salutations of ch. iv. 21, 22.
(c) But, not improbably, Aristarchus, being a Thessa-
lonian (Acts xxvii. 2, 5, 6), may have left St. Paul at Myra, when the latter was transferred into an Alexandrian vessel, and so have continued his journey homewards, rejoining the Apostle in Eome at a later period. If so, the argument under con- sideration makes for the earlier date of the Epistle, which may have been written before x\ristarchus arrived in Eome at all.
(d) And, again, St. Luke may have been despatched on
some temporary mission from Eome, similar to the one contemplated for Timothy (ii. 19-21), and so have been absent when the Epistle was written. On the whole then it would seem that the balance of evi- dence is in favour of the earlier date for the Epistle, so ably advocated by Bishop Lightfoot, though it must be confessed that the arguments on the other side are not wholly devoid of force. In support of this view it should be mentioned also that a careful comparison of the style and matter of the Epistles of the first captivity with the ' great central group' of Pauline letters (Corinthians, Galatians, Eomans) on the one hand, and the Pastoral Epistles on the other, reveals the fact that the Epistle to the Philippians has closer affinities with the preceding group, especially with Eomans the latest of that group, than either Ephesians or Colossians, while these, on the contrary, look onward dis- tinctly to the Pastoral Epistles. So many and so close are the parallels between Eomans and Philippians, that we can scarcely avoid the conclusion that the latter Epistle is a connecting link between the letters of the third Apostolic journey and those addressed to the Colossians and Ephesians.
AUTHENTICITY OP THE EPISTLE XXIII
This consideration, following on the balance of evidence given above, seems conclusive as to the earlier date of the Epistle.
We are thus enabled to assign it, with the strongest proba- bility, to the end of the year A.D. 61 \or the beginning of the year 62}
3. The Occasion. — Concerning this, happily, there is no room for doubt. The contents of the Epistle are decisive on the point. Epaphroditus had conveyed in person to the Apostle the liberal gifts of the Philippian converts (ii. 25 ; iv. 18). His disregard of his own health, in his anxiety to be of service to St. Paul, had brought on a dangerous ill- ness, from which he had only just recovered (ii. 27-30). He was most anxious to return without delay to PhiHppi, to remove the distress which had been occasioned there by the tidings of his sickness (ii. 26). The Apostle, therefore, guided undoubtedly by the inspiration of the Holy Spirit, and influenced partly by news which had reached him of misunderstandings rife among certain of the Phihppian Christians (i. 27; ii. 2, 3, 14; iv. 2), took the opportunity thus afforded for sending a letter to them by the hand of Epaphroditus, a letter fragrant with his love for them and his fervent desire for their spiritual welfare. It is to this concurrence of circumstances, in the Providence of God, that we owe the Epistle to the Philippians.
IV. AUTHENTICITY OF THE EPISTLE.
I. Internal Evidence. — It is difficult to imagine how any careful student of the Epistle can rise from its perusal with the sUghtest doubt as to its genuineness. It contains such a natural and spontaneous outpouring of the deepest feelings
1 Or, on a revised chronology, the end of the year a.d. 60 or the beginning of the year a.d. 61.
XXIV THE EPISTLE TO THE PHILIPPIANS
of the Apostle's heart, and is such a true reflection of hif? mind and character as we know them from his unquestioned history, that the very suggestion of forgery or artificial creation seems wilfully absurd. No motive, besides, can possibly be assigned, on the hypothesis of invention, for the production of the Epistle. We can hardly take seri- ously, therefore, the efforts of Baur and others to prove it to be a fabrication of the second century, especially since their criticisms have been rejected as spurious even by such rationalizing scholars as Hilgenfeld, Pfleiderer, Renan, and Wittichen. It will be well to state in brief, however, the historical proofs of the authenticity of the Epistle.
2. External Evidence. — Clement of Rome (end of cent. 1), to take the Apostolic Fathers first, — uses phrases which seem to be reflexions of Phil. i. 10, 27; ii. 5, 15; iv. 15; etc., and which make it highly probable that he was acquainted with the Epistle.
Ignatius, on his way to martyrdom (about a.d. 110), wrote several letters in which apparent allusions to the Epistle occur. To the Romans (ch. ii) he expresses a desire ' to be poured out as a libation to God ' (cf. Phil. ii. 17). He bids the Philadelphians (ch. viii) * do nothing from party-spirit ' (Phil. ii. 3). He tells the Smyrnaeans (ch. iv) ' I endure all things, while He, the Perfect One, strengthens me' (Phil. iv. 13), and, again, he exhorts them (ch. xi) ' being perfect, be ye also perfectly minded ' (Phil. iii. 15).
Polycarp (early cent. 2) in his letter to the Philippians (chs. iii and xi) makes direct mention of St. Paul having written to them, and, in various passages, echoes the language of the Epistle. For example, he says (ch. i) * I rejoiced greatly with you in the Lord' (cf. Phil. iv. 10); again (ch. ii) 'to whom all things in heaven and earth are subjected' (Phil. ii. 10); once more (ch. v) * if we live as citizens worthj^ of Him ' (Phil. i. 27); and again (ch. xii) 'the enemies of the Cross* (Phil. iii. 18) ; besides other passa^ges.
THE HISTORICAL VALUE OF THIS EPISTLE XXV
The Epistle to Diognetus (about a.d. 117) has the phrase * Their citizenship is in heaven ' (Phil. iii. 20).
Justin Martyr, MeUto, and Theophilus (all of cent. 2), also adopt expressions from this Epistle.
The Eiyistle of tlie Churches of Vienna and Lyons (a.d. 177)' contains Phil. ii. 6, ' Who, being in the form of God, counted it not a prize to be on an equality with God.'
The Ancient Versions, including the oldest Syriac, all include this Epistle, as do also the various Canons of Scripttire of the second century.
Irenseus (late cent. 2) quotes Phil. iv. 18 as the words of ' Paul to the Philippians.'
Clement of Alexandria (late cent. 2) more than once quotes the Epistle as the ' words of the Apostle.'
Tertullian (cent. 2-3; quotes Phil. iii. 11-13 as ' written by Paul to the Philippians ' ; mentions Philippi as a Church possessing 'authentic Apostolic Epistles'; and, replying to Marcion, refers directly to Phil. i. 14-18; ii. 6-8; iii. 5-9, 20, 21. He tells us also that the Epistle had been read in the Philip- pian Church right up to his own time.
In fact, no shadow of doubt about the authenticity of the Epistle is to be found in the whole range of early Christian literature.
V. THE HISTORICAL VALUE OF THIS EPISTLE.
It is natural and necessary that the student of the Life and Teaching of Christ should base his knowledge of it first and foremost upon the four Gospels ; and among non-Christians especially, but also among Christians, there are few who read the Epistles of the New Testament with any view to their bearing on the Gospel history. If, however, we consider that the Gospels, as we have them, were not yet written when most of the Epistles of St. Paul were penned, it is obvious
XXVI THE EPISTLE TO THE PHILIPPIANS
that the testimony given by the Epistles regarding the Life and Teaching of Jesus is a valuable and essential element in the historical evidence of what He said and did.
Broadly speaking, we may say that the four Gospels are regular treatises in which the writers set themselves to give an account to the Church and the world of the Life and sayings of Christ; while the book of the Acts of the Apostles is a well-arranged narrative of the continuance of His work by His disciples. The Epistles, on the other hand, were Gele- genheits Schriften, i.e., writings called forth by some special â– occasion, and intended to meet the needs of some particular â– church at a particular time, as we have already seen in the case of this Epistle. If, then, the incidental testimony given by these occasional writings agrees with that of the Gospels and Acts as set treatises, the historical value of both is greatly confirmed. The agreement of this Epistle with the Acts is sufficiently brought out in the Introduction and Exposition, but some w^ords as to its relation to the Gospels may not be useless.
We have here a letter of St. Paul written about the year A.D. 62 (see Introd. III). The Crucifixion and Resurrection â– of our Saviour took place about the year a.d. 30.^ Between the two, therefore, barely the space of a generation had elapsed, and there were many persons living who had personal
1 The reader must remembsr that the year of our Lord's birth (a.d.), in current usage, has been fixed four years or so too late. This is •owing to a mistake made by the Chronologist known as Dionysius Exi- .guus (died circ. a.d. 566) who calculated the date of the birth of Christ as the year 753 from the founding of the city of Rome. But our Saviour's birth must have taken place some time before the death of Herod the Great, which happened in the year 750 after the found- ation of Rome. When this error was discovered the era computed by Dionysius Exiguus had passed into common use, and could not conve- niently be changed. In saying, therefore, that the Crucifixion took place in the year a.d. ,30, we have to remembsr that this was really about thirty-four years after the actual birth of Christ.
THE HISTOIilCAL VALUE OF THIS EPISTLE XXVII
knowledge of the facts and sayings recorded in the Gospels or who had heard them at first hand from personal witnesses of the events. Supposing that we had only this one literary record of the teaching of the Gospel ^ in the first century a.d. by its chief preacher, how far could we reconstruct the Gospel ^ history and teaching, and what points of contact would this show with the records known as the four Gospels ?
To take first the great facts of the Life of Christ, the otherwise uninstructed reader would learn that before His birth in the world He had existed in the form of God and as equal with God (ii. 6 ; cf. John i. 1-3, 15, 18 ; xiii. 1, 3 ; xvii. 5) ; that He had voluntarily surrendered the exercise of this Divine prerogative and assumed human nature (Phil. ii. 7 ; John i. 14) ; that He suffered and died on the Cross (Phil. iii. 10 ; ii. 8) ; that He rose again from the dead and was exalted to heaven with a real, but glorified body (iii. 10, 21 ; ii. 9) ; that He has authority over all things (iii. 21; cf. Mat. xi. 27; xxviii. 18), and can rightly claim the title of Lord (ii. 11 ; John xiii. 13) ; and that He will come again as Saviour and Judge (iii. 20; i. 6; cf. Mat. xvi. 27; Luke xxi. 27-8). As regards the Teaching of Jesus the reader would note at the outset that St. Paul regarded himself as His bond slave (i. 1), owing Him absolute alle- giance to the exclusion of all else (cf. Mat. x. 37 ; Lu. xiv.
llu studying the PauUne Epistles (and indeed the New Testament generally) it is important for the Indian reader to bear in mind the two- fold meaning of the word ' Gospel '. Originally, as used in the New Tes- tament itself, it signified only the message proclaimed by Christ and his Apostles as being the ' good news ' of God's salvation. When the written records of Christ's life became recognized in the Church, they received the name of ' Gospel ', as embodying the good news. And we may add, when Muhammad, with his imperfect knowledge of the Christian religion, wished to designate the New Testament as a whole, he employed the name of the four most prominent books and called it 'Injil'. Nor was he quite wide of the mark, for all the books of the New Testamen t have for their subject the 'good news of salvation'.
XXVIII THE EPISTLE TO THE PHILIPPIANS
26) ; that to suffer for Christ is the greatest of privi- leges (Lu. vi. 22-3 ; Mark viii. 35 ; cf. Phil. i. 29 ; iii. 7) ; to follow His example the highest ideal (John xiii. 14; Phil. ii. 5) ; that God our Father gives all needful gifts to his children who ask Him (Phil. iv. 6; Mat. vii. 7-11); espe- cially His Holy Spirit (Phil. i. 19; Lu. xi. 13); and that only in the Spirit can He be worshipped acceptably (Phil. iii. 3; John iv. 23-4); that the Christian life is the result of being taken hold of by God (Phil. iii. 12; John vi. 44), yet necessarily implies the most strenuous effort on the part of man, lest its fruit be lost (Lu. xiii. 24; Phil. ii. 12, 13 ; iii. 13, 14) : that it is the duty of the Christian to spread his faith (Phil. i. 27 ; Mat. xxviii. 19), while yet he is to beware of dealings with the morally unclean or dogs (iii. 2 ; Mat. vii. 6) : that his reward here and hereafter is to gain Christ and be with Him (iii. 8 ; i. 23 ; cf. Lu. xxiii. 43 ; Mat. xxv. 34) ; and that those who are enrolled among God's people (Phil. iv. 3; Lu. x. 20) must now evince the fact by their mutual love (Phil. ii. 2 ; John xiii. 35), while they continually enjoy His peace in Christ (Phil. iv. 7, 9; John xiv. 27).
Such are the main points of direct contact with the Gospel record, (not of course in the way of quotation, but of explicit agreement), in this brief Epistle. How much they are ampli- fied and increased in the other Pauline Epistles a careful com- parison will easily show.
YI. CHAEACTEE AND CONTENTS OF THE EPISTLE
An attentive reading of the Epistle will readily reveal its leading characteristics. Its messages are clear and plain ; its salient features are well-defined, and unmistakeable.
1. It is non = controversial in character. — No necessity existed, as in the case of the Galatian and Corinthian Churches,
CHARACTER AND CONTENTS OF THE EPISTLE XXIX
for St. Paul to maintain and defend, against theological oppo- nents, his Apostolical authority. The Philippian Christians had proved unswerving in their loyalty to the Missionary who had led their feet into the way of life and peace. They were bound to him by no common ties of love and gratitude. Again and again they had shown their firm attachment to him by ministering to his necessities (iv. 10-18). He was able to dispense, therefore, in addressing them, with the title of ' Apostle' (i. 1 ; contrast Rom. i. 1 ; 1 Cor. i. 1 ; 2 Cor. i. 1 ; Gal. i. 1), and to talk with them heart to heart, as a friend with friends.
No serious errors in doctrine, moreover, had arisen in the Philippian congregation to confuse their minds and to cause alarm to the Apostle. They were adhering firmly to ' the faith w^hich was once for all delivered unto the saints.' In this, the Epistle differs from that written to the Colossians from the same Roman prison, as well as from those previously sent to the Romans, Galatians, and Corinthians. It is true that, in the third chapter, he strikes a note of solemn warning against Judaism on the one hand and Antinomianism on the other; but we have no reason to suppose that either of these errors was specially rife among them. It may be that, with a true instinct, he recognized the first appear- ance of the noxious weeds and hastened to pluck them up forthwith ; or it is possible that the word of admonition was suggested by circumstances external to themselves, not im- probably by the state of things around him in Rome itself (Phil. i. 15-17 ; Rom. vi. 1, 2). No sharp rebukes of error were required by these beloved converts. No loud and alarming blasts of controversial argument disturb the calm and joyous peace of this Apostolic message.
2. It overflows with personal affection. — The great Apostle is full of thankfulness for the faith of his. Philippian friends (i. 3). He is constant and joyful in his prayers for them (i. 4). He longs over them all with a strong and
XXX THE EPISTLE TO THE PHILIPPIANS
home-sick longiag {iimTo9ew) ia the heart of Jesus Christ (i. 8). While his personal inclination would make him wish ' to depart and be with Christ which is very far better ', yet for their sakes he is joyfully ready to forego the tempting pros- pect, and to remain in scenes of trial and affliction to be of further service to them (i. 23-26). How gladly, should the need arise, would he pour out his life for them ! (ii. 17). So great and tender is his loving care for them that he will gladly deny himself one of his truest comforts and spare Epaphroditus to return to them (ii. 25-30); aye! and even Timothy his own dear son in Christ (ii. 19-23). He would have them know the wealth of gladness which their loving thought and gifts have brought him (iv. 10-18), gifts as fragrant as the sweetest odours, because the outbreathing of their true affection.
The whole Epistle, in short, is the unique and spon- taneous overflowing of a great heart glowing with holy love.
3. It is a pastoral on Christian unity. — One flaw threat- ened to sully the fair beauty of the Philippian Church. A ' root of bitterness ' was springing up and many were in real danger of being defiled. A spirit of strife was appearing in the congregation, born, most probably, of personal rivalries. Two ladies in particular, Euodia and Syntycbe, are singled out in the Epistle as being ringleaders in these unfortunate disputes (iv. 2).
The evil has not yet grown to large dimensions, and the Apostle hastens to lay his finger on the sore in the earnest hope of healing it. With a rare delicacy he indicates the danger, and with all the strong tenderness of his sympathetic nature begs them to avoid dissensions and to cultivate the closest Christian unity. As for himself, he loves them all (i. 1,4,7, 8). Let them, for their part, 'stand fast in one Spirit ' and strive slioulder to shoulder for the faith of the Gospel (i. 27). If they would gladden his heart, let them put away every form of party spirit {ipiOela^) and vainglory, and be
CHARACTER AND CONTENTS OF THE EPISTLE XXXr
of one mind together in the unity of the Holy Ghost (ii. 1-4). He bids them display, in all things, ' the mind of Christ ', the mind of self-abnegation, of self-abasement, of true hu- mility (ii. 5-8). He calls on them to put away all ' murmur- ings and disputings ' and to shine, with no dim or uncertain light, as God's luminaries in the world (ii. 14, 15). Let the ladies who had been the cause of strife be reconciled (iv. 2, 3). Let a spirit of unselfish ' yieldingness ' (eVtet/ce?) replace their rivalries (iv. 5). So shall the Church enjoy God's joy and peace and power (iv. 4-13).
4. It is studded with special words and thoughts.
— Certain keywords and striking topics will be found to characterize the Epistle. The truths indicated by such key- words flash forth like diamonds from a golden setting and add beauty to the whole. They also suggest lines of thought and methods of treatment most helpful to the student. (For examples, see VIII).
(1) It is an Epistle full of Christ. The word Christ occurs no less than thirty-seven times. It stands out clear and prominent in every chapter. Bishop Lightfoot has well remarked that this Epistle ' recalls us from theological and ecclesiastical distractions to the very heart and centre of the Gospel, the life of Christ and the life in Christ.' Its Christo- logy is a study in itself, and one which will richly repay the careful student. Our relationship to Christ, as His servants, saints, prisoners, confessors ; our possession in Christ, grace, peace, comfort, joy, knowledge, righteousness, strength, riches, * the supply of the Spirit ' ; our resptonsihility to Christ, to bring forth fruit, to preach Him, to magnify Him, to ' live ' Him, to suffer for Him, to manifest His 'mind', to do His work, to carry His cross, to wait for His appearing ; these, and countless other truths, will become luminous before as in the light of such a study. We shall rise from it strengthened for our walk and warfare, resolved to be, like the Epistle itself,
XXXII THE EPISTLE TO THE PHILIITIANS
all for Christ, full of Christ, permeated with Christ through and through.
(2) It is an Epistle full of joi/. The keynote of * joy ' is struck again and again. The word joy or rejoice is found sixteen times in this one short letter (i. 4, 18, 18,25 ; ii. 2. 17, 17, 18, 18, 28, 29 ; iii. 1 ; iv. 1, 4, 4, 10). It greets us in every chapter ; it confronts us at every turn. ' Rejoice in the Lord', this is the burden of the Apostle's message to his Philippian converts, and this is the Holy Spirit's message to ourselves. A strange greeting, tiuly, to come from a place of captivity ; at a time, too, when danger-clouds seemad gathering overhead. But, as some one has well expressed it, ' God's birds can sing even in darkened cages ', and so it has come to pass that what is perhaps the sweetest joy-song in inspired Writ issued from a Roman prison. Let us learn, like our Epistle, to be full of joy, sacred joy, the very joy of God.
(3) It is cm Epistle full of holy-mindedness. The word 4)pov6iv occurs ten times in all (i. 7; ii. 2, 2, 5;. iii. 15, 15, 19 ; iv. 2, 10, 10 ; omitting it in iii. 16, according to the best MSS.) It denotes the action of the cbpeve<^, which include the heart and will, as well the mind and thoughts. The Apostle would have the Christians of Philippi set their heart and mind and will, in holy concentration of attention, upon the * one thing ', the glory of their God and Saviour. lie longed to see ' the mind of Christ ' fully reproduced in them. If their ' mind ', in this sense, were right, their life would be found to be right also. While others, therefore, ' mind earthly things ' (iii. 19), let every faithful Christian, with all the energy which the Spirit Himself inspires, set heart and mind and will on Christ and on His holiness.
(4) It is an Epistle full of felloioship. We are almost startled, at first sight, to notice how thickly it is studded with picture-words compounded from the preposition gvv (with), denoting the closest fellowship and most intimate association. The very reading of these compound words were enough to
CHARACTER AND CONTENTS OF THE EPISTLE XXXIIl
kill the spirit of rivalry and faction. We feel, as we study them, how close and real are the bonds which bind together all who ' love our Lord Jesus Christ in sincerity.' The words in question are as follows : —
(a) Fellow-partakers {av^tcotvwvos:), sharing the grace of Christ together ; sharing the afflictions of Christ together, (i. 7 ; iv. 14). {h) Fellow-athletes {avva^OXico), wrestling for Christ to- gether, (i. 27 ; iv. 3).
(c) Fellow-spirits (av/jLyjruxo^;) , united in Christ together
— in mind and soul. (ii. 2).
(d) Fellow-rejoicers (avyx^Lpco), rejoicing in Christ to-
gether, (ii. 17, 18).
(e) Fellow-workers {avvepyo^), working the work of
Christ together, (ii. 25 ; iv. 3).
(f) Fellow-soldiers {crva-rpa^TLcorr]^), waging the wars of
Christ together, (ii. 25).
(g) Fellow-helpers {orvWcvfi^dvw), holding the burdens
of Christ together, (iv. 3). (/z) Fellow-yokebearers [(Tv^vyo<^), bearing the yoke of Christ together, (iv. 3).
Thus every chapter is illuminated with the bright doctrine of 'the communion of saints', and compounds expressive of that doctrine are heaped together with rare profusion. Happy is the Church which, while it holds fast the trust of the Gospel is characterized by this grand feature of Christian unity.
The following is suggested as an easy, useful analysis of the Epistle : —
I. Prayer, and Personal
Introductory salutation, i. 1, 2. Thanksgiving and Prayer, i. 3-11.
Personal. St. Paul's bonds, work, rivals, dilemma, convic- tions, i. 12-26. c
XXXIV THE EPISTLE TO THE PHILIPPIANS
II. Hortative, and Personal
Exhortation to consistency and courage, i. 27-30. Exhortation to unselfishness and unity, ii. 1-4. Example of Christ's humility, ii. 5-11. Exhortation to obedience and holiness, ii. 12-16. Personal. Explanation of plans. Missions of Timothy and Epaphroditus. ii. 17-30.
III. Admonitory
Warning against Judaism, iii. 1-14. "Warning against Antinomianism. iii. 15-21.
IV. Hortative, and Personal
Exhortations to unity, joy, forbearance, prayer, etc. iv.l-9» Personal. His thankfulness for their gifts; his content- ment under all circumstances, iv. 10-20. Closing salutation, iv. 21-23.
VII. LESSONS OF THE EPISTLE FOE THE INDIAN CHURCH
The circumstances of the Philippian converts present numer- our parallels \Yith those of Indian Christians in our day. They had been gathered out from among the heathen, to be the people of the living God. They were surrounded on every side by those who did not own allegiance to the Heavenly Master, but still walked on in Pagan darkness. The religious cults of the Greeks and Eomans were venerable from their antiquity,, presenting many points of contact, and even identity, with those prevalent in India to-day. Their philosophies were deep and subtle ; their classical literature rich and extensive. The educated classes, again, were beginning to be ashamed of vain
LESSONS OF THE EPISTLE FOR THE INDIAN CHURCH XXXV
ceremonies and idol-worship. It was, everywhere, a period of change and transition. The application of these facts to modern India will be obvious to all. We might expect, therefore, jpnmrt facie, that the teaching of an Epistle to an infant Church so situated would be particularly suited to the needs of Indian Christians ; and, as we examine it with this thought before us, we shall not be disappointed. What, then, are the chief les- sons which we may learn for ourselves from this earnest Pas- toral addressed to a community whose condition and surround- ings were so analogous to our own ?
1. A lesson of missionary zeal. — The Epistle to Philippi is marked by a strong, keen missionary spirit. Evangelistic zeal is writ large on every page of it. The hand which penned it was the hand of one who had consecrated his whole life, with all its powers, to the work of promoting the salvation of the heathen and whose earnest motto stands out, in large, bold type, in the very centre of his letter—' ONE THING I DO.' Even in prison, he prosecuted his missionary work, preaching the Gospel to the soldier-warders who were bound to him with chains, insomuch that the sweet savour of the knowledge of Christ permeated the whole camp of the Praetorian Guards (i. 12, 13). Here was a Missionary who never rested on his oars, a soldier of the Cross who never failed to show his colours. His enthusiasm proved contagious. Fired by his example, the Eoman Christians took courage and witnessed boldly for their Lord (i. 14). And the result was,— what it will ever be when God's people are filled with missionary zeal and are roused to earnest evangelistic work — ' the progress of the Gospel ' (i. 12). But the Apostle was not satisfied with encourage- ment in Eome ; he longed to see advance all along the line. He loved the PhiHppian converts far too much to see them settle down at ease, in the enjoyment of spiritual privilege, careless about the souls around them. From the very first he had sought to instil into their hearts a warm, evangelis- tic spirit. Nor had his teaching and example been in vain.
XXXVI THE EPISTLE TO THE PHILIPPIANS
They had helped him, from the beginning, in his mission- ary work. They had reinforced him, in his campaign in Thessalonica and other cities, by their gifts and prayers (iv. 16), and this repeatedly. Still more recently, they had sent Epaphroditus as their ' Missionary substitute ' (see ii. 30) to carry further gifts and to render personal co-operation (ii. 25-30; iv. 10, 18). Nay, more, it was their glory and their joy to have assisted actively in the propagation of the Gospel by sympathy, by prayer, by contributions, and (shall we doubt it ?) by actual evangelistic labours, ' from the first day until now ' (i. 5). They had caught, by happy contagion, something of their great founder's missionary spirit. The flame was burning, but it needed fanning still. The metal was warm, but the Apostle longed to see it heated quite red-hot. He therefore turns upon it, in this inspired Epis- tle, the furnace blast of his own glowing enthusiasm, in the power of the Holy Ghost. He urges them to a bolder conflict and to a bolder testimony. They are citizens of Eome, and, as such, responsible for upholding the honour of the State among aliens and barbarians ; let them remember that they are also citizens of heaven, bound to fight mightily for the Commonwealth of Christ, ' with one soul striving for the faith of the Gospel, in nothing afi'righted by the adversaries ' (i. 27, 28). He would stimulate them to a life of evangelistic efiort, enforced and illustrated by true consist- ency of conduct (ii. 15, 16). Let them shine as God's light- bearers in the world, offering for the acceptance of all with whom they come in contact the word of eternal life. Let them emulate the example of their own Epaphroditus who * for the work of Christ ' had been nigh -unto death, • gambling with his life,' in the desperate earnestness of holy zeal, for the glory of his Lord and the salvation of his fellow-men (ii. 30). Thus we see that the whole Epistle burns and glows with an ardent missionary spirit. It presents a grand array, too, of what we may call,
lessons of the epistle for the indian church xxxvii
Missionary Mottoes.
In furtherance of the Gospel, i. 5.
The defence and confirmation of the Gospel, i. 7, 16.
Unto the progress of the Gospel, i. 12.
Striving together for the faith of the Gospel, i. 27.
As lights in the world, ii. 15.
Holding forth the word of life. ii. 16.
For the work of Christ, ii. 30.
But one thing I do. iii. 13. Fellow-Christians of India, let us catch the fire of this holy zeal. We, too, are citizens of heaven. We, too, are called to be soldiers of the Cross. Let the Church of India be a missionary Church. Be this its one great object, * the pro- gress of the Gospel.' Be this its grand ambition, to hold forth to men of alien faiths the word of God's eternal life ; to strive with an untiring energy * for the faith of the Gospel.' Never let it be forgotten that a non-missionary Church is a stagnant, doomed, and dying Church.
2, A lesson of humility. — The Epistle teaches us the dangers which arise from human pride and self-assertive- ness, and points us to the one true antidote, the putting on, by faith, of * the mind which was in Christ Jesus.' The Apos- tle is himself the exemplar of his teaching. From the Jewish standpoint, he held, by birth and education, a position of influence and social superiority. He could claim a noble ancestry, an orthodox upbringing, a status in every way beyond reproach (iii. 4-8). But all these advantages of race, and class, which men count 'gains', he had counted 'loss' for Christ. The caste spirit, for him at least, was of the earth, earthy ; it was, as he now beheld it, carnal and anti- Christian. It had been expelled from his heart, once and for all, when he yielded himself to Christ and became the ' bondslave ' of his Lord. Now he worshipped by the spirit of God, and gloried in Christ Jesus, and had no confidence in the
XXXVIII THE EPISTLE TO THE PHILIPPIANS
ilesh (iii. 3). The old pride of birth and pedigree (and who so boastful of them as a patriotic Jew ?), the once strong zeal for caste and creed, that vaunted orthodoxy and punctilious observance of every minute detail of national and religious customs which characterized the Hebrew Pharisee, all these were cast away for ever, as refuse thrown to dogs {cTKu^aXa). A nobler birthright, a grander status, were his in Christ. Why cling to earthly dust when a crown of glory was within his reach ? Why claim a place of trifling social precedence among the sons of Adam, when he had now become, by grace, a child of God ? His choice, then, was made, and made for ever. He counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord. And who will venture to question the wisdom or the right- ness of that choice?
Having thus turned his back on the empty glories of race and caste, he could invite others, with a good conscience, to follow in his steps. He bids them, therefore, each to 'esteem other better than themselves' (ii. 3-8). The Spirit of Christ and the spirit of the world are mutually and eternally antagonistic to each other. If the Philippians would do the will of God, they must abjure that party-spirit and class-pride which have no place in the Gospel of our Lord. A nobler example than that of Paul is theirs. Let them remember and contemplate, till their souls are aglow with the power of it, the supreme unselfishness of Jesus, tlie Son of God. Had He not denied Himself, forbearing to hold fast, as some peerless prize, the prerogatives of Deity ? Had He not further ' emptied Himself ', divesting Himself of heavenly glory and Divine majesty, for the sake of fallen man ? And had He not, stooping lower still, * humbled Himself ' to take the form of a bondslave and become obedient, aye, even to the death of the Cross ? In the light of that sublime Self-sacrifice, what room is left for the mean pride of earthly greatness? Surely the teaching of
LESSONS OF THE EPISTLE FOR THE INDIAN CHURCH XXXIX
the Epistle is cle-ar and decisive on this point, and presses home on us the strong conviction that every form of caste- spirit is under the ban for ever. Is there no need of this lesson in the Indian Church to-day ? Bacial distinctions and caste-prejudices are the cause of much weakness, and the fruitful source of many evils. It were a fatal policy to attempt to justify the toleration of what, beyond all doubt, is * not of the Father, but of the world.' We need to realize our spiritual birth-right, to take our place as citizens of heaven, to view things in the light of the Sacrifice of Calvary. ' Let this mind be in you, which was also in Christ Jesus.' In that ' mind ', human pride and caste distinctions have not, nor can they ever have, a place. Let us cease to follow earthly standards and to cling to carnal customs. A Church is strong and vigorous in proportion to its faithfulness to Scripture and its depth of spirituality. It is weak and carnal when it conforms to the spirit of the world.
3. A lesson of liberality. — The Philippian Christians afford a conspicuous example of generosity in giving. In common with the other Macedonian Churches, they gave to the cause of God * according to their power, yea, and beyond their power ' (2 Cor. viii. 1-4). They had given proof after proof to their beloved Apostle of their wilUngness to deny, themselves for the furtherance of the Gospel (iv. 15, 16). How gladly they seized the new opportunity now presented to them for sending contributions to help the cause at Rome ! (i. 5 ; iv. 10). Out of their poverty they gave, and gladly gave, for Christ's sake and the Gospel's. Here is no Infant Church subsidized from foreign sources Rather we see a strong and active congregation, with an organized staff of superintending bishops and of assistant deacons, self-supporting and independent, subscribing funds, again and again, for the propagation of the Gospel in other lands.
XL THE EPISTLE TO THE PHILIPPIANS
Who will deny that, here in India, we fall far short of so inspiring an example ? While we can thank God for progress made and for a growing realization of the duties of self-support and independence, truth requires us to confess that a spirit of reliance on the arm of flesh and a readiness to receive financial help from others are still sadly rife among us. We have not yet learned to give ' according to our power, yea, and beyond our power.' Surely the time has come for unlearning, and, with God's help, for undoing, some of the mistakes of the past. We have been children long enough. Now let us quit ourselves like men. Indian fellow- Christians ! out of our poverty, if need be, like the Philip- pians of old, let us give with a liberal hand for the support of our congregations and for the spread of the Gospel. Never let it be said that, while new churches stepped out into independence in Uganda and elsewhere, the Indian Church remained content to live a sort of parasite existence. Let us trust God and go forvv'ard. May we give until ive feel the cost of giving. So shall we prove the truth of the promise made to the liberal Christians of Philippi — ' My God shall fulfil every need of yours according to His riches in glory in Christ Jesus ' (iv. 19).
4. A lesson of spirituality. — One of the difficulties which confronted the Apostle Paul was the constant danger, in the newly-planted churches, arising from a tendency to substitute a system of externalism for that which is the distinctive feature of true Christianity, the worship of the Father ' in spirit and in truth.' We have only to read carefully the Epistles to the Galatians and Colossians to realize the existence, and constant recrudescence, of this deadly evil. The Apostle, with a true instinct, saw that the growth of such an error would be fatal to the very life of Christianity, and so set himself, in down- right earnest, to arrest its progress and to extirpate it alto- gether. Although we have no reason for supposing that the Philippian Church was in any special peril of this kind,
LESSONS OF THE EPISTLE FOR THE INDIAN CHURCH XL!
yet the note of warning rings out in the Epistle with no uncertain sound. St. Paul says in effect (ch. iii. 2, 3), ' Be on your guard. Watch carefully all teachers who emphasize carnal ordinances and lay stress upon ceremonial observances. We Christians serve God in the Spirit, not with the ordi- nances and traditions of men. It is our glory that we are- Christ's and Christ is our's. We place no confidence in the flesh, or in those outward forms which pass with some for true religion.' His own experience had taught him the- tremendous gulf which lies between a system of externalism,. however grand and venerable, and a living contact and communion with the Saviour in the power of the Holy Ghost. To turn back from this religion of the Spirit to the bondage of carnal ordinances was nothing less, in his- estimation, than a fatal lapse from grace (Gal. v. 4). He- was bound, therefore, in very faithfulness, to warn his converts against a danger as insidious as it was deadly. To know Christ, in the full sense of the words, and the power of His Eesurrection, and the fellowship of His sufferings,. this is true religion. All else is naught. And India needs the warning as truly as did Galatia, Philippi, or Colossal. The atmosphere around us, alike in Hinduism and Muham- madanism, is that of a system of external ceremonial. With the follower of Islam, an outward routine of prayers and fasts and prescribed duties usurps the place of fellowship with the Father and with His Son, Jesus Christ. While, with the Hindu, an elaborate ritual, with all the parapher- nalia of idolatry, appeals to the senses of the people. We dare not ignore the danger which this involves to Indian Christianity. We, too, need to be on our guard lest symbolism and externalism are allowed to make dim our faith and hide from us the Face of God. Our truest wisdom lies in drawing a sharp line of demarcation between the external systems of the non-Christian religions of the country and the essentially spiritual character of the Gospel. Let us raise,
JCLII THE EPISTLE TO THE PHILIPPIANS
as a Church, the banner of spiritual religion. Avoiding an -external symbolism which appeals merely to the aesthetic senses, and which approximates, in non-Christian eyes at least, to the ritual ceremonial of the heathen world around us, let us accept the watchword of St. Paul, and act upon it, â– * we worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.'
5. A lesson of consistency. — There will always be a dis- position on the part of human nature to divorce faith from practice. In no country is this more discernible than in India. Here, for generations, the Hindus have been accus- liomed to profess doctrines with which their lives are often at variance. To quote, with apparent sincerity, stanzas from moral poets strongly denunciatory of idolatry, and, an hour afterwards, to go and do puja in an idol-temple, is a mode of procedure which presents a strange spectacle of human in- consistency and argues ill for the reality of men's convictions.
Now, our Epistle, recognizing the existence of an analogous danger in the Christian Church, sounds a loud, clear note of warning on the subject. In the Apostle's days, whether in Pbilippi or elsewhere, there were those, and their number was by no means inconsiderable, who, while professing faith in Christ, by their lives denied Him (ch. iii. 17-19). St. Paul weeps as he writes of them. They do more harm to the Gospel -cause than hosts of acknowledged unbelievers. They are, par excellence, beyond all doubt, ' the enemies of the Cross of Christ.' A terrible fate awaits all such unholy Christians. Their ' end is destruction.' Good had it been for these anti- nomian impostors -if they had not been born.
Indian Christian brethren, we have been ' called unto holi- ness.' Let us beware of severing faith and practice. Nothing is more un-Christian, in reality, than to profess the faith of Christ while we are aliens to the life of Christ. In this land, where creed and practice are so widely and disastrously dis- -sociated from each other, let the Christian Church stand
OUTLINE TOPICAL STUDIES OF THE EPISTLE XLIII
forth to view as God's ^Yitness to the reality of true religion. Let our light shine before men. Let them see that we are what we profess to be, and that we jpractice what we believe. Let it be seen that new power is our's, the power of God to sanctify our lives, as well as new ideals. So shall our Lord be glorified. So shall we be ' a praise ' in the earth.
VIII. OUTLINE TOPICAL STUDIES OE THE EPISTLE
The reader is recommended to study the Epistle from various points of view, in order to appreciate the fulness of its teaching. By way of suggestion, some topical outlines are appended, and these may be multiplied by the careful student. The first of these outlines is written at some length, as a useful sample. The remainder are presented only in brief, but may be similarly expanded.
A. The Epistle of Christian Joy.
Chapter 1. — Service Joy. The Joy of God's Service.
(1) Jorjful m Prayer. — vv. 1-11. N.B. — Prayer comes first
in service. {a) Salutation. — vv. 1-2. {h) SuppUcation. — vv. 3-11.
(2) Joyful in Prison. — vv. 12-20.
[a) In spite of bonds. — vv. 12-14. {h) In spite of rivals. — vv. 15-18. (c) In spite of suspense. — -vv. 19-20.
(3) J<yyful in Purpose. — vv. 21-30.
{a) A deliberate choice. — vv. 21-1. (6) A happy confidence. — vv. 25-6. (c) A heavenly citizenship. — vv. 27-30.
Citizen conduct, co-ojjeration, — v. 27, and con- flict.—w. 28-30.
XI-IV THE EPISTLE TO THE PHILIPPIANS
Chapter 2.--Saceifice Joy. The Joy of God's Altar.
The highest joy comes from deep abasement..
(1) Joy fill in Self-denial. — vv. 1-11.
The right attitude for blessing is to be
(a) Loving and of one accord. — vv. 1-2.
(b) Lowly and of humble spirit. — v. 3.
(c) Looking on the things of others. — ^v. 4. {d) Like-minded with Christ. — vv. 5-11. His humiliation. — vv. 6-8. Steps down.
He denied Himself. — ^v. 6. He emptied Himself. — v. 7. He humbled Himself. — v. 8. His exaltation. — vv. 9-11. Steps up. High exaltation.— -V. 9.
Supreme honour. — v. 9. Universal homage. — vv. 10-11.
(2) Joyful in Sacrifice.— ^iv. 12-18.
(a) Solicitude concerning the converts, vv. 12-14*.. {h) Satisfaction over the converts. — vv. 15-16. (c) Self-sacrifice for the converts. — 'VV. 17-18.
(3) Joyful in Sympathy. — vv. 19-30.
A tender mosaic of St. Paul's care for the con- verts, his love for his friends, and their affec- tion for each other. Tivo special Missioners.
(a) Timothy, the keen Missionary.— vv. 19-24. His proposed Mission. — v. 19. His practical sympathy. — vv. 20-21. His proved Missionary zeal. — vv. 22-24. {b) Epaphroditus, the loving Minister. — vv. 25-30.. His sterlingness. — -v. 25. His tenderness. — vv. 26-27. His worthiness. — -vv. 28-29 His faithfulness. — v. 30.
OUTLINE TOPICAL STUDIES OF THE EPISTLE XLV
Chapter 3.— Spiritual Joy. The Joy of God's Spirit.
(1) Counting all loss for Christ. — vv. 1-11.
{a) Spiritual joy. — v. 1.
(b) Spiritual religion. — vv. 2-4.
(c) Spiritual gain. — vv. 5-9.
(d) Spiritual ambition. — vv. 10-11.
(2) Pressing on to the Prize. — vv. 12-16.
{a) Present attainments. — v. 12. {b) Persistent advance. — vv. 13-14.
'Forgetting', 'Stretching forward', 'Pressing' on.' (c) Practical advice. — vv. 15-16.
(3) Looking ever for the Lord. — vv. 17-21.
(a) Walk holily.— vv. 17-19.
The Christian walk. — v. 17. The un-Christian walk. — vv. 18-19. (6) Wait eagerly.— vv. 20-21. The citizenship. — v. 20. The Coming.— V. 20. The change. — v. 21. Chapter 4. — Satisfying Joy. The Joy of God's Fulness. The three marks of this chapter are : — Peace.— vv. 6, 7, 9. Power. — V. 13. Plenty.— vv. 18-19. (1) Joy fid in Obedience.— w . 1-9.
Notice seven golden precepts environing true Christian
joy-
(a) Stand fast in the Lord. — v. 1. {b) Be of the same mind in the Lord. — v. 2. (c) Help them who laboured in the Gospel. — v. 3. (Then comes the exhortation to 'REJOICE' in the centre.) {d) Let your forbearance be known. — v. 5.
XLVI THE EPISTLE TO THE PHILIPPIANS
(e) In nothing be anxious. — \\. 6-7.
(/) Think on these things. — v. 8.
(g) The things which ye learned, do. — v. 9
(2) Joyful in Abundance. — 'VV. 10-23. {a) The secret.— vv. 10-13. [h) The sweet savour. — ^vv. 14-18.
Fellowship (14-16) ; Fruit (17) ; Fulness (18). (c) The supply.— vv. 19-20.
The salutation. — vv. 21-3.
B. The Epistle of Christian Citizenship.
Chapter 1. — ^The Citizens and theie Military Service (See vv. 5, 7, 12, 17, 27).
Eemember that Roman citizens were liable for service in time of war, and must help to defend the Empire.
Chapter 2. — The Citizens and their Civic Conduct.
e.g.— Unity — v. 2 ; humility — v. 3 ; unselfish- ness— vv. 4, etc. ; contentedness — v. 14 ; inno- cency — v. 15 ; consistency — v. 15 ; testimony — vv. 15, 16 ; joyfulness— vv. 18, 28, 29.
Chapter 3. — The Citizens and their Special Privileges. Eemember the three ways of obtaining Roman citi- zenship :
(1) By birth, e.g., St. Paul. Acts xxii. 28.
(2) By purchase, e.g., Claudius Lysias. Acts xxii. 28.
(3) By favour, e.g., Philippians. (Apply to our
adoption as God's children).
Remember, also, the three great privileges of citizenship :
(1) Immunity from punishment. — Acts xxii. 25 ;
Rom. viii. 1.
(2) Appeal to Emperor.— Acts xxv. 11 ; l.Cor. iv.3, 4.
(3) Share in glory of Caesar's triumph. — Col. iii. 4.
OUTLINE TOPICAL STUDIES OF THE EPISTLE XLVII
Notice, in this chapter :
(a) The toga Christ's righteousness. — vv.3, 9.
(b) The triumph... the Eesurrection. — vv. 10, 11, 21.
(c) The largesse... the prize. — vv. 12-14.
Chapter 4.- — The Citizens and their Special Duties. Eemember that Eoman citizens had certain taxes to pay, and were responsible for supplying contributions and service for the Imperial wars; also that they had the power of the Emperor and the resources of the State to cheer and sustain them.
C. The Epistle of Christian Character.
Chapter 1. — The mind of Unity. Chapter 2. — The mind of Humility. Chapter 3. — The mind of Holiness. Chapter 4. — The mind of Liberality. Otherwise
1. The mind of confident assurance ; trusting God
to finish His work. i. 6, 7.
2. The mind of corporate unity ; combining together
for God's service, ii. 2; iii. 16; iv. 2.
3. The mind of Christ's humility ; humbling our-
selves for God's glory, ii. 5.
4. The mind of constant progress ; reaching forth
to God's prize, iii. 13-15. 6. The mind of careful benevolence ; assisting in the advancement of God's cause, iv. 10, etc.
THE EPISTLE OF PAQL THE APOSTLE:
TO THE
PHILIPPIANS
|AUL and Timothy, ^ servants of Christ Jesus, i Gv.bond-ser. i to all the saints in Christ Jesus which are
vmits.
Title
The oldest form of title is simply ' To the Philippians ', or rather ' To the Philippesians', the word ' Philippesian ' being an adjective which is found in ch. iv. 15, and also occurs in the heading of Polycarp's famous letter to this Church (Introd. II).
CHAPTER I
1 — 2. Introductory Salutation
1. PauJ] As in 1 Thes., 2 Thes., and in Philemon, the Apostle's official designation is omitted here, because his authority was not called in question at Philippi. There was no need for him to write ear cathedra to such loyal, loving friends. From Acts xiii. 9, and onwards, he is invariably called * Paul ', whether because th^ name was then given him for the first time ; or because he chose it, as St. Augustine thought, from humility, to express his own sense of un worthiness {paichis = little); or because he took it, as Jerome would believe, to commemorate the conversion of Sergius Paulus ; or because, as is very probable, he had borne from infancy the Gentile name Paul together with the Hebrew name Saul, according to a custom common in those days among the Jews, and used it in preference from the time when he came prominently forward as the Apostle of the Gentiles,
2 THE EPISTLE TO THE PHILIPPIANS I. 1
2 at Philippi, with the 2 bishops and deacons : Grace
r, leiseeis. ^^ ^^^ ^^^ peace from God our Father and the
Timothy] Converted, most probably, during St. Paul's first visit to Lystra (cf. 2 Tim. iii. 10, 11 and 1 Tim. i. 2 with Acts xiv. 19, 20 ; xvi. 1-2) ; and chosen as a companion by the Apostle in place of either Barnabas or John Mark (Acts xv. 39-41 ; xvi. 1-3) . He had been in- timately associated from the first with Philippi. He accompanied the Apostle there on his first visit (Acts xvi. 3-4, 10-12). Twice, at least, in after days, he seems to have been there again (Acts xix. 22; XX. 3-4, 6). Possibly still other visits were paid. He is seen in this Epistle (ii. 19-22) to be on the eve of yet another mission to that town.
But for this association in the salutation, Timotheus plays no further part in the message of the Epistle, the rest of which is written by St. Paul in the singular number.
Servants] that is, 'bond-servants, slaves'. This is a favourite word of the Apostle's in speaking of himself (Rom. i. 1; 2 Cor. iv. 5; Gal. i. 10 ; Tit. i. 1). It implies the complete surrender of the man into the absolute possession of the divine Lord, and also the right of Christ to that absolute service which only God can claim.i Among the Romans, the slave was regarded as the property of his master, in the same sense and degree as that master's goods and chattels, to be used by him at will. Every Christian is regarded in the New Testament as accepting this attitude of entire submission to the will of Christ (Rom. vi. 16-22 ; xii. 1 ; 1 Cor. vi. 19-20).
Christ Jesus] So the order of the words according to the oldest MSS. It is St. Paul's more usual collocation of the words. The emphasis thus laid on the word Christ, the King IMessiah, calls attention to His authority and is appropriate to the thought of the context — His claim to command His bondslaves.
The Saints] The root idea of this word is ' consecration, or separation from sin to God '. All Christians are called to be 'holy ones ', and the New Testament assumes this as an axiom and addresses them on the hypothesis that they are what they profess to be. An unholy Christian ought to be an impossibility, when we view the matter in the light of God's purpose and provision. The word thus denotes all those who have entered into covenant relationship with God, regarded as being genuine in their profession. It is, in itself, a protest against all attempts to divorce faith from practice, and needs to be strongly
1 Compare the prefix 'Abd or GhuMm in Muslim names, such as 'Abdu'l-Khaliq. Though sometimes prefixed to human names ('Abdu'l-'Ali, Ghnlam Muhammad), this is regarded by orthodox Muslims as shirk (creature worship), and rightly.
I. 2 THE EPISTLE TO THE PHILIPPIANS
Lord Jesus Christ.
emphasized in countries like India where the prevailing tendency has been to exalt the philosophical aspects of religion and to neglect the moral and the practical.
In Christ Jesus] He is alike the source and the sphere'^ of our holi- ness. It is only as being in him, the Holy One, and abiding in Him, by faith, through grace, that we are, or can be, ' saints '. It is one thing to be ' in Christianity ', and another thing to be ' in Christ Jesus '.
With the bishops and deacons] The laity here take precedence of the clergy. The latter are added separately because, though included in the term' saints', they are differentiated by their office, being men chosen out of the congregation to fulfil the ministerial functions of the congregation. Some have thought that the separate mention may be due to the fact that the contributions to St. Paul by Epaphroditus may have been collected and forwarded by them, as the officers of the Church. But this is more than questionable. The term ' bishop ' or ' overseer ' (eVtcr/coTTo?) was at that early period probably applied to all presbyters (see, e.g., Acts xx. 17, 28). The word 'deacon' is used in this verse for the first time in a technical sense. Occurring, as the term (Sta/cot'O?) does, thirty times in the New Testament, it is only used three or four times as an official title, its ordinary meaning being merely ' a ministering servant '.
We have thus, in this verse, a passing view of the gradual growth of Church organization, and a very early testimony to the fact that defi- nite orders of the ministry already existed, to be further shaped and developed as time went on.
2. Grace to you and peace, etc.] The salutations of the West and East are for ever united in this Christian greeting. All that the Greek meant by his ordinary greeting ' grace ', and all that the Asiatic means by ' peace ' (Arabic ' salam', Hebrew ' shalom '), are eternally blended and fulfilled in Christ. Thus the New Testament salutation is a pledge of the union of the East and West in our common Saviour, and a sign that the highest ideals of both find their consummation and fullest expression in Him. It is also a challenge to us to sink all racial feeling and national prejudices, since we all meet and are fused together in Christ. Besides this aspect of customary greeting, the words, as here used, emphatically convey their primary meaning,
1 By ' sphere ' in this sense we mean the region or surroundings in which a person lives. ' The Lord (i.e., Christ) is the Spirit' (2 Gor. iii. 17) ; the life we have, through union with Him, is an infinite one, yet centred in a Person ; in Him we live as in a new spiritual atmosphere.
4 THE EPISTLE TO THE PHILIPPIANS I. 3
3 I thank my God upon all my remembrance of you, always in
4 every supplication of mine on behalf of you all making my
Grace] Denotes God's unmerited kindness, in all His dealings with unworthy men.
Peace] Includes that ' peace with God ' which is the result of recon- ciliation through Christ (2 Cor. v. 18-21 ; Rom. v. 1), and also that ' peace of God ' which is continually imparted to those who live the life of faith in Him (ch. iv. 6, 7). It may be noted that siJnce, in this Epistle, ' grace ' is used in connexion with evangelistic work (i. 7), while ' peace ' occurs in reference to rest of soul amidst the trials of Christian life and labours (iv. 6, 7), we have here a special message to Christian workers, g7'ace for sei'vice, and peace in service, be unto you.
Notice in this Section
(a) The right vieiu of ministers and ivorkers. — The 'bond-slaves of Christ Jesus ', called to serve, not to be ' lords over God's heritage'.
(h) The right vieio of all triie Christians. — The ' saints in Christ Jesus', called to genuine holiness of life and character.
(c) The right view of the Christian laity. — A holy priesthood, with the bishops and deacons added as necessary offLcials, taken out of the laity to do the ecclesiastical work of the laity. From the New Testament standpoint, it is absolutely wrong to speak of the body of clergy as constituting ' the Church '. Every Christian layman must take his place as a witness, an intercessor, a worker for God, in India (ef. 1 Pet, ii. 9).
3-11. Thanksgiving and Prayer
These verses include thankful remembrance (v. 3) ; joyful sup]jlication (vv. 4, 5) ; hapiiy confidence (v. 6) ; fervent desire (vv. 7-8) ; and earnest prayer (vv. 9-11).
3. I thank] The Apostle, in writing to the Churches, was able to thank God for all of them, except the Galatians, among whom serious apostasy was rife (see Rom. i. 8 ; 1 Cor. i. 4 ; Eph. i. 16 ; Col. i. 3 ; 1 Thes. i. 2 ; ii 13 ; 2 Thes. i. 3 ; ii. 13 ; Philem. 4). But his warmest thanks- givings are excited by the INIacedonian Churches, Philippi and Thessa- lonica. Here, so great is his love and gratitude, ' he repeats words and accumulates clauses in the intensity of his feeling'. — Bishsop Lightfoot.
My God] A phrase of frequent occurrence in the devotional por- tions of the book of Psalms (e.g., Ps. Ixiii. 1 ; Ixxxvi. 2.) It expresses strongly both personal relatiomhip and habitual fellowship. St. Paul
I. 5 THE EPISTLE TO THE PHILIPPIANS 5
supplication with joy, for your fellowship in furtherance of the 5
uses it again in Rom. i. 8 ; 1 Cor. i. 4 ; 2 Cor. xii. 21 ; Philem. 4. It occurs also in ch. iv. 19, so that this Epistle both begins and ends with it.
Upon all my remembrance of you] The phrase denotes not an occa- sional recollection of them in a series of isolated acts, but rather a habitual remembrance. He could dwell thankfully in thought, too, on the ivhole range of his memory of them ; his entire recollection of them was green and refreshing. His gratitude was stirred as he thought of souls saved from sin and Satan, lives uplifted and sanctified, obedience and service rendered to his Lord. Thanksgiving and recollection occur together also in Rom. i. 8, 9 ; Eph. i. 16 ; 1 Thes. i. 2 ; 2 Tim. i. 3; Philem. 4; though the thought in those passages is slightly different.
4. Always] The word occurs about twenty-seven times in St. Paul's writings, and the passages will well repay study. In this Epistle we meet with it four times, namely:
{a) Always praying, i. 4.
(&) Always magnifying Christ, i. 20.
(c) Always obeying, ii. 12.
{d) Always rejoicing, iv. 4.
Every supplication] The Greek word denotes ' a definite request, arising from a real sense of need '. It is found again in this Epistle in i. 19 ; iv. 6. In praying for the converts, the Apostle was no wild beater of the air. He realized exactly what they needed, and sought earnestly from God a specific supply of those defined needs.
On behalf of you all] The studied repetition of the phrase ' you all ' is remarkable (i. 4 ; i. 7, twice ; i. 8, 25 ; ii. 17, 26). It probably suggests a gentle rebuke of the party-spirit at Philippi. The Apostle, at least, loves and prays for all, without distinction. May we not learn from this that the loving prayer of Christian men for all their fellow- Christians, of whatever extraction, will prove one of the best antidotes to anything like caste-spirit and will go far to rebuke and banish it ?
Lightfoot would connect the words with 'I thank Goi ' rather than with 'every prayer of mine'. The grammar allows either connexion, and both are suggestive.
Making my supplication] Literally, 'making the supplication', i.e., the supplication referred to in the formar part of this verse.
With joy] These words, in the original, are emphatic from their posi- tion, ' tcithjoy making my supplication ', All his prayers for them were radiant with joy. This is the first occurrence of one of the keywords of tlie Epistle (Introd. VIj.
6 THE EPISTLE TO THE PHILIPPIANS I. 6
6 gospel from the first day until now ; being confident of this very thing, that he which began a good work in you will
5. For your fellowship, etc.] Conybeare and Howson translate * For your fellowship in forwarding the glad-tidings'. The word ' fellowship'' is restricted in some passages (e.g., Eom. xv. 26 ; 2 Cor. ix. 13) to the sense of ' pecuniary contributions ', and we know that the Philippians had materially assisted St. Paul in this manner (ch. iv. 14-17). But their ' fellowship ' cannot be limited to that alone ; it took the wider form of co-operation in work, and included sympathy, suffering, and service. These early Christians were real helpers in the holy war. The phrase ' in furtherance of the Gospel ' (et? to evayyeXcov) occura again in 2 Cor. ii. 12 ; ix. 13 ; Phil. ii. 22 ; and forms a grand motto for evangelistic work.
(a) Journeying in furtherance of the Gospel. 2 Cor. ii. 12.
(6) Obeying God „ ,, „ 2 Cor. ix. 13.
(c) Co-operating ,, ,, ,, Phil. i. 5.
(d) Serving (as a bondman) ,, „ Phil. ii. 22.
The word ' Gospel ' is found nine times in this Epistle (i. 5, 7, 12, 16, 27, twice; ii. 22; iv. 3, 15). Its reiteration in this chapter is remarkablev and the collation of the phrases in which it occurs will repay study. The present condition of India is a loud call tp Indian Christians to co-operate 'for the furtherance of the Gospel'.
The whole clause is to be connected directly with *I thank my God'. Their practical fellowship was the special ground of the thanksgiving.
From the first day until now] See ch. iv. 10-19. The * first day ' reaches back at least to his first departure from Philippi and to the substantial aid which they had then sent after him. ' Now ' refers to their special contributions just received at Home (ii. 25). In their constant liberality and missionary zeal, the Philippians are an object lesson to us in India.
6. Being confident] The word denotes * personal certainty '. It was an assurance founded on past experience. Christian workers need to- be confident in
(a) God's perfect and complete working. Phil. i. 6.
(6) The reality and integrity of converts. 2 Cor. ii. 3 ; 2 Thes. iii. 4.
(c) The sincerity of their own conscience. Heb. xiii. 18.
(d) Divine guidance in their work. Phil. i. 25.
Of this very thing] Some would translate ' on this very account', * according'. But the phrase seems to indicate the substance of his confidence rather than the ground for it.
He which began] That is, at the time of their conversion. This par- ticular verb occurs again only in Gal. iii. 3. It is used, sometimes, by
I. 7 THE EPISTLE TO THE PHILIPPIANS 7
perfect it until the day of Jesus Christ ; even as it 3 Or, ye have - ^jabtfor me to be thus minded on behalf of you 7
vie in your heart. o j *â–
all, because ^I have you in my heart, inasmuch
the Greeks, in a sacrificial sense, and denotes the action of beginning an offering.
A good work] The * good work ' of salvation and sanctification, which commenced with their conversion. This would involve all other ' good works ', such as their co-operation in the spread of the Gospel,
Will perfect] The word means ' to bring to perfection ' (cf. Ps. cxxxviii. 8). It is noteworthy that this word also is used at times in a sacrificial sense, and so would complete the metaphor suggested by the word ' began ' .
Until the day of Jesus Christ] The sanctifying work goes on ' right up to ' the glorious time referred to in ch. iii, 20, 21, when it will be consummated. He does not say ' until the day of your death', for the Coming, not death, is the goal of the Christian Church, The verse glov/s with anticipation of the near approach of the Advent.
The exact expression * the day of Jesus Christ ' seems to be pecuhar to this one passage. In 1 Cor. i. 8, it is * the day of our Lord Jesus Christ ' ; and in 1 Cor. v. 5 ; 2 Cor. i. 14, ' the day of the Lord Jesus ' ; while in Phil. i. 10 ; ii. IG, we have ' the day of Christ'. For ' the day of the Lord ', see 1 Thes. v. 2 ; 2 Thes. ii, 2 ; 2 Pet. iii. 10 (cf. « the day of Jehovah' frequently spoken of by the Old Testament prophets).
7. To be thus minded] Or, ' to be of this mind, to feel thus ', i.e., to realize the thankfulness spoken of above. Here appears for the first time another of the keywords of the Epistle {(ppoveiv) (Introd. VI).
On behalf of you all] Or, perhaps, ' Over you all, or about you all ',. regarding them as the ground of his thankfulness of mind. Both renderings are permissible, and both ideas fit the context. But the rendering in the text gives an excellent meaning, suggesting his joyful intercession for them.
Because I have you in my heart] This may also be translated < because you have me in your heart ', but the context seems decisive in favour of the rendering in the text. Cf. 2 Cor. iii. 2. It is not hard to love people when we have them in our hearts ! So also, to love God's ways and word and law, we are to have them in our heart (Ps. Ixxxiv. 5 ; Rom. X. 8; Heb. viii. 10).
The strong affection which should bind minister and people together is indicated here, and the words contain a lesson alike for foreign missionaries, Indian pastors, and the Christian laity. Let love prevail â–º
8 THE EPISTLE TO THE PHILIPPIANS I. 8
as, both in my bonds and in the defence and confirmation of the 8 gospel, ye all are partakers with me of grace. For God is my
In my bonds] We see by vv. 29, 30 that the Philippians knew what it was to suffer for Christ, and that their conflict resembled that of the Apostle. Some of them may even have been imprisoned for their faith. At least, they were sharers of hts bonds in the sense of syrnpathy and acti\'€ assistance. In India, do we not need more willingness to suffer patiently for Christ, with less readiness to have recourse to the secular amn?
The defence and confirmation, etc.] Here we have the two sides of the â– evangelist's work, the defensive and the offensive. The ' defence ' or ' vindi- cation ' includes removing obstacles and overcoming prejudices. A com- parison of the passages in which the word occurs shows us that St. Paul vindicated the truth before the Jews (Acts xxii. 1) ; before governors (Acts XXV. 16) ; before false teachers (1 Cor. ix. 3) ; and before Roman emperors and citizens (2 Tim. iv. 16 ; Phil. i. 7, 16). We are to defend the truth, if need be, as against Church and State, open enemies and false friends ; and St. Peter bids us vindicate it before all men {I Pet. iii. 15).
Confirmation] Speaks of direct advance and wise ' establishment ' of the work. The word is only used again in Heb. ri. 16. As Conybeare and Howson remark, ' St. Paul defended his doctrine by his words and confirmed it by his life '.
' Ye all are partakers with me of grace] More literally, * co-partners of my grace as ye all are '. This word * co-partners ', one of the ' fellowship ' words of the Epistle (see Introd. VI), is found in three other passages only. By collating them, we see that Christians are co-partuers of
(a) The root and fatness of the olive tree. Rom. xi. 17.
{b) The Gospel and its happy service. 1 Cor. ix. 23.
(c) The special grace of missionary labour. Phil. i. 7.
{d) The cross now and kingdom afterwards. Rev. i. 9.
Of grace] This may be taken generally to denote the grace of salva- tion, sanctification, service, and. missionary privilege. The occurrence of the cognate verb in v. 29 (e^j^ap/o-^?;) would perhaps narrow its meaning here to the special boon of being allowed to confirm the Gospel by suffer- ings. See also Eph. iii. 2, 8. Not every one would call bonds and Bufferings by the sweet name of 'grace'.
8. God is my witness] St. Paul, as a missionary, invokes God as * witness ' to
(a) His prayer for the converts. Rom. i. 9.
I. 9 THE EPISTLE TO THE PHILIPPIANS 9
witness, how I long after you all in the tender mercies of Christ Jesus. And this I pray, that your love may abound yet more 9
(6) His longing desire for them. Phil. i. 8.
(c) His sincerity in work. 1 Thes. ii, 5.
(d) His consistent conduct. 1 Thes. ii. 10.
This four-fold invocation may well furnish food for reflection alike for European missionaries and for Indian workers.
Long after] Better, 'yearn eagerly'. It denotes a sort of home-sick longing, and is used in the New Testament of
(a) Absent friends yearning over each other. Rom. i. 11 ; 2 Cor. ix.
14 ; ch. ti. 26 ; 1 Thes. iii. 6 ; 2 Tim. i. 4. (&) The believer yearning for his home and rest above. 2 Cor. v. 2.
(c) The Spirit yearning to possess the souls of men. Jas. iv. 5.
(d) The Christian yearning for the Word of God. 1 Pet, ii. 2.
In the tender mercies of Christ Jesus] Literally, ' in the bowels '. The word here used denoted, classically, ' the nobler viscera, heart, lungs, liver, etc'. The Greeks looked on these as the seat of the affections. Hence the word may well be rendered 'heart'. Lightfoot beautifully paraphrases, ' Did I speak of having you in my own heart ? I should rather have said that in the heart of Christ Jesus I long for you ' ; and he adds ' The believer has no yearnings apart from his Lord ; his pulse beats with the pulse of Christ ; his heart throbs with the heart of Christ'.
In the matchless prayer contained in v. 9-11, we have a 'petition, in order to a process, in view of a purpose.
9. This I pray that] The word * that ' would, classically, indicate pur. pose, ' in order that ', and perhaps we have here the object of the Apostle's prayer, the end which he had in view. But, in later Greek, it is often used in the sense of purport, so that it possibly denotes here the sub- stance of the prayer.
That your love may abound yet more and more] Here is the petitiont — ' Love ' in its largest sense, to God and man, but with a special reference, doubtless, to the internal dissensions in the Church. ' Abound ', for, though they have some love, they need abounding love. When love abounds, converts will abound. When love abounds, the caste-spirit will disappear.
More and more] This is the only occurrence of this exact phrase in the New Testament. The expression in 1 Thes. iv. 1, 10 is less strong, though similar, in the Greek. If nothing else abounds ' more and more ', at least let love ! ' The fire in the Apostle never says '* enough " '. (Bengel.)
10 THE EPISTLE TO THE PHILIPPTANS I. IQ
and more in knowledge and all discernment; ior,2)rove the 10 so that ye may ^approve the things that are things that differ.
Knowledge] The word employed {eTTLypcooL^) denotes ' full knowl- edge ', and, in the New Testament, ' spiritual knowledge '. So far from being ' agnostics ', who can know nothing certainly of God, we are to be ' epignostics ' with full, clear, knowledge of His character and will, spiritually apprehended. We see that christian love is not to be blind, but intelligent, with both eyes wide open.
We must distinguish this ' spiritual knowledge ' from the Jnana of Hinduism. The latter, which is regarded as the suvwium bonuvi or highest attainment of religion by thousands in India, denotes rather a cold, philosophical knowledge derived from abstract meditation. The former indicates a spiritual grasp of the truths of revealed religion by a warm responsive heart, such a grasp as elevates the whole man and, as the following words declare, finds its natural expression in holiness of life. For the Christian, true knowledge is only the means to an end, that end being the total transformation of character and life.
And all discernment] or, 'perception'. While the former word * knowledge ' relates to general principles, this one has regard to the practical application of those principles. Our love is to be seen in delicate and fine tact, and in sanctified common sense. We are to perceive, with keen insight, the bearings and tendencies of things, whether in doctrine or practice, and know how to treat them accordingly. This word does not occur again in the New Testament, but a cognate form is used of the organs of moral sense in Heb. v. 14.
The * all ' suggests the need of this ' perception ' under many circmn- stances and on divers occasions. Such practical perception is greatly needed in facing the problems which confront the Infant Church of India, as well as in evangelistic efforts among non- Christians.
10. So that ye approve the things that are excellent] Here follows the process, to which the petition was directed. The equipment of abounding, intelligent love is to be used now in processes of dis- crimination and approving choice. Two renderings are possible.
(a) That ye may test the tilings that differ, as the magnet discri- minates between iron and other metals ; ' sifting truth and holiness from their counterfeits ' (Moule). For this rendering ' test ' , other occurrences of the verb may be cited in the New Testament (Luke xiv. 19; 1 Cor. iii. 13 ; xi. 28; Gal. vi. 4; 1 Thes. ii. 4; v. 21), while the translation 'differ' is sup- ported by 1 Cor. xv. 41 ; Gal. iv. 1.
I. 11 THE EPISTLE TO THE PHILIPPIANS 11
excellent ; that ye may be sincere and void of 5 Gr. fruit, offence unto the day of Christ ; being filled with 11 the 5 fruits of righteousness, which are through
(b) That i/e may approve the things that transcend, always laying
the hand of approving claim on the higher riches of grace ; not content with a lower experience, but, by a true spiritual instinct, ever choosing and approving and enjoying the grander and fuller gifts bestowed on us ' for life and godliness ' (2 Pet. i. 3 ; Eph. i. 18, 19 ; Heb. vi. 1 ; etc.) This sense of ' approve ' is confirmed by such passages as Rom. i. 28 ; 1 Cor. xvi. 3 ; while the transla- tion ' transcend ' is favoured by Matt. vi. 26 â– x. 31 ; xii. 12 ; Gal. ii. 6. This latter rendering is preferred by our revisers, and also by Bishop Lightfoot, but both translations are allowable. A strictly parallel passage- is Rom, ii. 18, which is also capable of the double interpretation.
That ye may be sincere] Here begins the statement of the purpose which is in view as the result of the process. It is ushered in by the Greek conjunction of purpose ' in order that ' ; and it is seen to be twofold^ namely, holiness and fruitfulness.
* Sincere ' or rather * unmixed, without alloy, distinct, unsullied '. Three derivations of this word {eiKiKpivrjf;) have been suggested, (a) From a root (et\i]^ meaning ' a troop, or a company ', the word thus denoting the orderly separateness of marshalled ranks, men standing shoulder to shoulder, but distinct from any motley crowd which may surround them. Here is a thought for Christian soldiers, separate from the world, fighting the battles of their Lord. It appeals to us in India ; we are ^mong the heathen, but we must be separate from heathenism. Let the Church be free from all alloy of heathen customs. (6) From a word {etkr)) meaning ' sunlight ', the idea then being that of a substance * examined by the sun, tested, and found pure all pollution having been detected and put away'. Here is a thought for Christian saints, searched and purified by the Sun of Righteousness.
(c) From the verb (eiXicaco), 'to roll round and round ', giving the
idea of ' separated or sifted by rolling', and so left unmixed and pure. Here is a thought for Christian sufierers, whirled round in the sieve of trial, so as to separate all chaff from them. They are purified from alloy as gold is separated from quartz in the goldfields by crushing and washing.
12 THE EPISTLE TO THE PHILIPPIANS I. 12
Jesus Christ, unto the glory and praise of God. 12 Now I would have you know, brethren, that the things
Of these three interpretations, the first is the most irreproachable, so far as scholarship is concerned.
Void of offence] The word bears a double meaning, indicating either (intransitively) ' without stumbling ' ; or (transitively) ' without causing others to stumble'. Both senses, surely, are in place. Christians are to go forward without any hindrance such as unbelief or disobedience would occasion them : and they are to be careful lest, by inconsistency of conduct, they place obstacles in the way of others. In this country, Hindus and Muhammadans are watching us ; let us beware lest we hinder them.
While the former word ' sincere ' emphasizes character, this one em- phasizes conduct.
Unto the day of Christ] The same expression occurs in ii. 16. This is to be our present experience, with the day ever in view. We are to be unsullied now, and without stumbling now, in order that, when the Lord comes, we may meet Him with joy, and not with shame. For the 'day of Christ', see note on v. 6.
11. Being filled] Literally, * having been filled' (the fulness still continuing). True holiness will always lead to fruitfulness. If the ad- justing and approving of vv. 9, 10 do not produce fulness of fruit, they have failed in their purpose. God's trees are to be kept always laden with fruit, day by day.
The fruits of righteousness] Literally, the * fruit ' (in the singular) as in Gal. v. 22. The expression is found again in Jas. iii. 18 (cf. Heb. xii. II), and is possibly derived from the LXX. (Prov. xi. 30 ; xiii. 2 ; Amos vi. 12), So far as the structure of the phrase itself is concernecl, it may mean either 'the fruit which is righteousness', or 'the fruit which righte- ousness produces'. The analogy of such expressions as ' the fruit of the Spirit ' (Gal. v. 22), and ' the fruit of the light ' (Eph. v. 9) would seem to decide in favour of the second meaning. It thus denotes the fruit of righteousness, the righteousness of Christ, imputed to the believer at his justification and imparted to him by the Spirit day by day in sanc- tification, fruit which is seen alike in transformed character and consis- tent conduct, in happy witness and in faithful service. (Isaiah xxxii. 16, 17).
Through Jesus Christ] The condition for such fruit-bearing is union with Christ. The whole teaching of John, xv. 1-lG is in point here.
United with and abiding in Him, we receive power, by the continual impartatiou of His life and Spirit, to bring forth fruit, ' much fruit '.
I. 13 THE EPISTLE TO THE PHILIPPIANS 13
which happened unto me have fallen out rather unto the progress of the gospel ; so that my bonds became manifest in 13
Unto the glory and praise of God] The one true end and object of the Christian's life. Holiness and fruitfulness are not intended for our own comiort and enjoyment, but for God's sole glory. Here is a grand motto for missionary life and service. Here, again, is the- raison d'etre of the Indian Church, that God may be glorified in this land, aye ! and beyond it.
Glory] denotes the manifestation of the Divine attributes.
Praise] speaks of the admiration and benediction of those attributes by His creatures (cf. Eph. i. 6).
12-26. Peksonal. St. Paul's bonds and work
This section tells us of his bonds (vv. 12-14) ; his rivals (vV. 15-18) ; his suspense (w. 19-20) ; his choice (vv. 21-4) ; and his confidence vv. 25-6).
12. The things which happened unto me] More literally, ' the things related to me,' i.e., ' my circumstances'. The phrase is found again in Eph. vi. 21 ; Col. iv. 7. How unlikely and untoward those circumstances seemed to human view ! We need to look at all circumstances with the eye of faith, and to see God shaping them (Rom. viii. 28).
Have fallen out, etc.] Perfect tense, ' have come out, and are still proving to be '. The word ' rather ' implies a contrast, ' rather than the reverse, as might have been expected '.
Unto the progress of the Gospel] This word has a pioneer ring about it, being derived from a root meaning ' to cut away before one ', ' to clear the way in front ', as does a pioneer in the backwoods. The noun only occurs again in v. 25 and in 1 Tim. iv. 15 ; but the cognate verb is found in Luke ii. 52; Rom. xiii. 12; Gal. i. 14 ; 2 Tim. ii. 16; iii. 9, 13.
We need more pioneer evangelists in India ; let us all pray and work 'for the progress of the Gospel', clearing the way in front for the fur- ther advance of our conquering Lord.
13. Aly bonds became manifest in Christ] Rather, * became manifest (as being) in Christ', i.e., are clearly seen to have to do with Christ, and to be in consequence of union with Him, and not to be due to any- social or political circumstances. St. Paul's bonds led to
(a) The gaoler'iB conversion in this very Philippi. Acts xvi. 26.
(b) Onesimus' salvation in the imperial city. Philem. 10, 11.
(c) Rome's being well evangelized. Phil. i. 7, 13, 14, 17. Thus his very fetters preached Christ and worked for Christ.
14 THE EPISTLE TO THE PHILIPPIANS I. 14
6 Gr. in the iviwie Christ ^ throughout the whole praetorian guard, 14 ^^'^^«'-'»''"- and to all the rest ; and that most of the brethren
Throughout the whole praetorian guard] Literally, * in the whole
Praetorium '. This word has been variously explained, as referring to
(a) The im'perial residence on the Palatine hill. — This explanation probably follows the usage of the word in Matt, xxvii. 27 ; Mark xv. 16 ; John xviii. 28, 33 ; xix. 9 ; Acts xxiii. 35 ; where it is used of the palace of a king or governor. But no evidence can be adduced of the use of the word in connexion with Caesar's palace.
{h) The Prcetorian barracks attached to the imperial palace. — This suggestion, also, is without historical authority.
(c) The camp of the Prcetorian soldiers outside the Colline gate of the city.—Th.eve is more to be said in favour of this opinion, but it, likewise, lacks external support.
{d) The body of the Prcetorian guards. — The word being used not of a locality but of a regiment. This is the common usage of the term, and is amply supported by the Latin classics. It is rightly, therefore, adopted in the text.i It also harmonizes with Acts xxviii. 30, in which the Apostle is described as living ' in his own hired house'. Every warder of the Guard who came on duty to the prisoner heard the story of the Gospel and carried with him to his comrades something of the Apostle's message. Thus the main facts of the Christian re- velation soon became known to the whole of the Imperial Guards, and we may well believe that some of those hardy soldiers became doughty champions of the Cross.
To all the rest] Cf . Luke xxiv. 9 ; 2 Cor. xiii. 2. Whether ' to all the rest of the Praetorian guards ', other than those who visited the Apostle (so Conybeare and Howson) ; or * to all other men, namely, the Roman public' (Moule) ; or, to 'other people in general'. As Lightfoot says, the expression is a comprehensive one and * must not be too rigorously interpreted.'
14. Most of the brethren] The majority were fired into zeal, but a minority still hung back, whether from unwillingness, or unfriendliness,
1. It should be mentioned, however, that Professor Mommsen, followed by Ramsay and others, regards the term as indicating ' the Praetorian Council ' which consisted of the commanders of the Praetorian guards and their assistants. Paul's case would come before this Oouncil. Mommsen thinks that he was not in the custody of the Praetorian guards, but in that of the corps of ' milites frumentarii ', whose camp was on the Caelian hill.
I. 15 THE EPISTLE TO THE PHILIPPIANS 15
in the Lord, ^ being confident through my bonds,
are more abundantly bold to speak the word of ,/,„f J.fjf "^
God without fear. Some indeed preach Christ j^g
or cowardice. The majorities of Scripture are often on the wrong side (see Acts xix. 32 ; xxvii. 12 ; 1 Cor. x. 5). Here it is otherwise.
In the Lord] Grammatically, this may be taken either with \ the brethren ' as in the text, or with the words * being confident ' (see Gal. v. 10; 2 Thes. iii. 4; and cf. 1 Thes. ii. 2). On the whole, the former sense seems preferable. See note on ii. 19.
Being confident through my bonds] Literally, ' relying on my bonds', the bonds being the cause or ground of their confidence. Conybeare and Howson translate ' rendered confident by my chains ', and this expresses the Apostle's meaning exactly. His 'bonds', standing for a glorious cause, and speaking of a glorious Person, evoked new zeal, especially when seen to be for the direct progress of the Gospel. Here was a man who gloried in wearing chains for Christ, and found his Saviour more than conqueror even in the imprisonment. Christian zeal and daring ought to be contagious.
Are more abundantly bold] Literally, ' venture (dare) more abun- dantly (than before) '. They grew more frequent, more open, more bold in their testimony. For some deeds of Christian daring, in which this same word is used, see
Mark xv. 43. Joseph going boldly to claim the body of Jesus.
Rom. V. 7. Men daring to die for their fellows,
2 Cor. X. 2. Teachers being courageous against error.
2 Cor. xi. 21-7. Evangelists daring to do and suffer for the truth.
Phil. i. 14. Believers waxing bold to testify to the Gospel.
To speak the word of God] The different titles of the 'word' in the New Testament will repay study. We have ' The word of God ' (as here, the usual expression) ; ' The word of the kingdom ' (INIatt. xiii. 19) ; ' The word of the Gospel ' (Acts xv. 7) ; ' The word of the cross ', (1 Cor. i. 18) ; ' The word of the truth' (Eph. i. 13 ; etc.) ; ' The word of life' (Phil. ii. 16 ; 1. John i. 1) ; ' The word of Christ' (Col. iii. 16); « The word of the Lord ' (1 Thes. i. 8) ; and other expressions.
Without fear] An adverb only found four times in the New Testament. On the one hand, we have unworthy ministers ' feeding themselves with- out fear ' (Jude 12) ; on the other hand, we have true Christians (rt) Serving God without fear. Luke i. 74.
(&) Working the work of the Lord without fear. 1 Cor. xvi. 10. (c) Preaching the word without fear. • Phil. i. 14.
15. Some indeed preach, etc.] Here are two sorts of preachers,
16 THE EPISTLE TO THE PHILIPPIANS I. 16
16 even of envy and strife ; and some also of goodwill : the one do it of love, knowing that I am set for the defence of
actuated by two kinds of motives. The reference is, in the one case, to the Judaizing party in the Roman Church alluded to again in iii. 2-15. The Epistle to the Romans (see chs. ii, iv) shows their position and in- fluence there. They accepted the Gospel, but insisted that circumcision was essential and that the Mosaic law was permanently binding. They were Christians bound about with Mosaic grave-clothes, and their party spirit was extremely strong. They preached ' the Christ ' (mark the force of the definite article which occurs here, from a Jewish standpoint), but they clung to their exclusively Hebrew interpretation of the term. Let us beware, in India, lest we rear up Christians bound about with Hindu grave-clothes, or Muhammadan grave-clothes, or caste grave- clothes, or national custom grave-clothes.
Even of envy and strife] Better, ' actually from envy and conten- tion ', incredible though this may appear. The exact phrase ' from envy ' is found again only in Matt, xxvii. 18 ; Mark. xv. 10, a sad parallel. They were actuated by jealousy of the Apostle's influence, and by that contentious spirit which sought to gain adherents to their circumcision party. We need, in this country, to be delivered from envy of others who ' follow not with us', and from the sectarian spirit which exalts any one external organization as essential to salvation. The ' clash of Churches ' is by all means to be deiDlored and avoided ; and, while we are loyal in our attachment to our own Church, let us see to it that we are loving and liberal in our bearing towards others.
And some also of goodwill] More correctly, ' and some as truly from goodwill'. The word here translated 'goodwill' means, in the New Testament, either a person's ' good pleasure ', i.e., what is pleasing in his eyes (Matt. xi. 26 ; Luke x. 21 ; Eph. i. 5, 9 ; Phil. ii. 13) ; or, his 'benevolent goodwill' (Rom. x. 1; and, possibly, Luke ii. 14; 2 Thes. i. 11). In this passage, both ideas seem to be combined.
They preached Christ from their own choice and 'good pleasure', and also with the ' benevolent desire ' of doing good to their fellow- men, as well as cheering the Apostle. ;Bishop Moule calls it • the goodwill of loyalty.'
16. 1 am set] ' The thought is as of a soldier posted, a line of defence laid down ' (Moule). It would appeal to the Philippians as Roman citizens, placed to defend the Empire on its outlying bound- aries. If we examine the occurrences of this verb in the original, we shall find that the Christian is set (a) To give light. Matt. v. 14. \b) To defend the Gospel. Phil. i. 16.
I. 17 THE EPISTLE TO THE PHILIPPIANS 17
sincerely, thinking to raise up affliction for me in my bonds. 17 What then ? only that in every way, whether in pretence or is in truth, Christ is proclaimed ; and therein I rejoice, yea, and
(c) To endure afflictions. 1 Thes. iii. 3 (Cf. Luke ii. 34). The word also contains something of the idea of prostration in it. We must humble ourselves to the dust if we would be good defenders of the Gospel, as the soldier often has to lie down flat when he shoots or receives fire.
The defence] See v. 7, where same word occurs. The sight of this solitary prisoner, so nobly holding the fort for Christ (cf. 2 Sam. xxiii.
II, 12) and vindicating the cause of the Gospel against all comers, may well have stirred all who loved God and souls to the emprise of noble deeds.
17. Proclaim] Or, ' announce '. It really means * to declare tidings as a messenger '. The word ' preach ', previously used in v. 15, means ' to proclaim as a herald '.
Of faction] Or, ' partizanship '. The Greek word, thus translated, originally denoted ' labour for wages ', and then came to indicate * can- vassing for office ', finally passing into the meaning of party spirit. Conybeare and Howson render ' a spirit of intrigue '. All the mean anger of day-labourers quarreling over their hire, all the heat of a political, canvass, was imported into the partizan activities of the Judaizers. The word is used again ii. 3.
Not sincerely] Literally, * not purely ', i.e., with mixed and impure motives. The word cuts at the root of all sordid considerations in Christian work, as well as sectarian spirit. To serve God merely for the sake of emolument, or in order to educate our children, is not to serve Him * purely '.
To raise up affliction for me in my bonds] Whether by promoting *the gathering opposition to the Apostle's doctrine of liberty ', and so annoying him (Lightfoot) ; or * by preventing the access of inquirers or converts to him ' (Moule) ; or by ' accusing him of teaching a false and anti-national doctrine and so exciting odium against him among the Christians of Jewish birth in Rome ' (Conybeare and Hovi^son) ; or by a combination of all these, with a view to discrediting his authority and dividing the Church. Lightfoot renders ' to make my chains gall me', giving to the word for affliction (^X/i^t?) its original meaning of ' rub- bing ', ' pressure '.
18. What then ? only that, etc.] As though to say ' What matters it? It matters not, for I, Christ's bondslave, am nothing, and their
2
18 THE EPISTLE TO THE PHILIPPIANS I. 19
19 will rejoice. For I know that this shall turn to my salvation, through your supplication and the supply of the Spirit of
opposition to me is best ignored. And yet in one way it does matter, and ' only ' in one way, namely, that it makes my Master known and helps forward His cause '.
In pretence] The word means, primarily, ' an ostensible purpose ', put forward, usually, as a cloak for other designs. The most lawful things may be thus deceitfully employed. For example, we have
[a) The pretext of prayer. Mark xii. 40 ; Luke xx. 47.
(6) ,, ,, of work. Acts xxvii. 30.
(c) ,, >, of preaching. 1 Thes. ii. 5, and here.
{d) ,, ,, of ignorance. John xv. 22.
The Greek word used in all these verses is the same as here. Proclaimed] Or, ' announced', the same word as in v. 17.
I rejoice, yea, and will rejoice] Better, 'I do rejoice; aye! and rejoice I shall '. The abrupt language shows the conflicting feelings in St, Paul's heart, and tells how he got victory over self in the conflict. The vassal could rejoice in his Lord's honour, even though it seemed to bring dishonour to himself (cf. John iii. 29, 30). How absolutely he suppresses his personal feeling as he recognizes a new opportunity for glorifying his Master ! He could rejoice heartily in the preaching of these men, however unworthy their motive, in so far as it made the truth of Christ known to the heathen. It was not now a question of defending the liberty of the Gospel against their distinctive Judaistic doctrine, as in the case of the Galatians, with a holy zeal for the purity of the Church ; it was solely a question of evangelizing the heathen.
19. This] That is < these present circumstances' of trial and suffering ; this prison condition of bonds, with all its attendant gall and bitterness.
Shall turn to my salvation] Better, 'Shall issue, as regards me, in salvation '. This appears to be a quotation, however unconsciously made^ from the LXX of Job xiii. 16.
The word ' salvation ' here cannot denote, as some have thought, his personal safety. It is probably used in the sense of 'final salvation', as in V. 28 (cf). iii. 20), with its accompaniment of heavenly glory. This is the great issue before the true believer (Rom. xiii. 11 ; 1 Thess. V. 8 ; Heb. ix. 28 ; 1 Pet. i. 5). It will include, also, the idea of the development of his spiritual life by the discipline of trial. Such victories over self as he had just won were fresh appropriations of God's saving power and grace. Salvation is a process as well as an event (cf. Acts ii. 47. R. V.).
I. 20 THE EPISTLE TO THE PHILIPPIANS 19
Jesus Christ, according to nay earnest expectation and hope, 20 that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in
Through your supplication] The same word as in v. 4. He had made his ' request ' for them ; let them make their ' request ' for him. St. Paul, in his Epistles, often asks prayer for himself (e.g., Rom. xv. 30 ; Eph. vi. 18, 19 ; Col. iv. 2, 3 ; etc.).
The same definite article, in the Greek, stands for both this and the following clause, implying that the supply of the Spirit is given in response to their prayer ; their supplication and God's supply are the two sides of one and the same transaction.
The supply] The Greek word indicates a ' bounteous supply ', or, an 'additional supply'. It is only used again in Eph. iv. 16, and is a stronger form of a term which was employed to express ' the defraying of the expenses of solemn public choruses '. The Apostle had already re- ceived a copious supply of the Spirit's grace and power. Here he expects, in answer to their prayer, an ' additional supply ', a new and bountiful outpouring of the Holy Spirit of Jesus Christ, that Paraclete who comes from Jesus Christ and reveals Him in the believer's heart.
Supply of the Spirit, etc.] The genitive may be either subjective or objective. If the former, we shall have the sense 'the bounteous supply which the Spirit gives ', and, adopting this, Conybeare and Howson trans- late 'the supply of all my needs by the Spirit of Jesus Christ '.
If, on the other hand, we adopt the alternative view, we shall have the sense ' the bounteous supply which is the Spirit ', and this implies a fur- ther and fuller reception of the Holy Paraclete into the soul. Both meanings well fit the context. A fuller supply of the Spirit will neces- sarily bring a fuller supplying of all our needs. Let every Christian in India seek this * additional supply ' . So shall power and blessing be ours (Acts i. 8 ; iv. 31-33).
20. According to my earnest expectation] That is ' such a supply of the Spirit will be in accordance with my earnest expectation '.
The word ' earnest expectation ' is only used again in Eom. viii. 19, and means ' eagerly waiting with outstretched head ', like one craning for- ward to watch a race ; with the idea also of complete absorption of inter- est in the object contemplated. It would be difficult to find another word so fully expressing the entire concentration of eager desire. The two passages in which it is used suggest that the Christian's whole soul should be set on a two-fold object, viz., the glory of Christ in our life now (Phil. i. 20), and the Coming of Christ, with all its attendant blessings, hereafter (Rom. viii. 19)
20 THE EPISTLE TO THE PHILIPPIANS I. 21
21 my body, whether by hfe, or by death. For to me to live is
That in nothing shall I be put to shame] Notice the occurrences of the word ' nothing ', in this Epistle, (a) In nothing put to shame, i. 20. (6) In nothing affrighted, i. 28.
(c) Doing nothing through faction or vain glory, ii. 3.
(d) In nothing be anxious, iv. 6.
Moule points out that the word * put to shame ' practically means, in this verse, ' disappointed ' , with the shame of a miscalculation.
With all boldness] The root idea of this word, a favourite'one with St. Paul, is boldness of speech. This is its classical meaning, and it is clearly present in the New Testament also (see Acts iv. 13, 29, 31 ; Eph. vi. 19 ; etc.). St. Paul's 'additional supply' of the Spirit would lead to addi- tional boldness in testimony. The word is contrasted here with ' shame '.
Christ shall be magnified] We might have expected the first person, ' with all boldness I may work '. But, no, the Apostle hides himself to show his Lord, a practical illustration of his own adage, ' not I, but Christ ' (Gal. ii. 20). Cf. John iii. 30. The order of the words in the original emphasizes this thought.
In my body] The believer's body is to be j'ielded up as the Spirit's instrument (Rom. vi. 13 ; xii. 1 ; 1 Cor. vi. 20 ; 2 Cor. iv. 10). A marvel- lous thought, that He, the High and Holy, can be magnified by our poor bodies. How different is this teaching from that of the Hindu philosopher who regards embodiment as evil.
Whether by life or by death] Here the terrible suspense of that crisis in his history peeps out, but he faces it gladly and fearlessly.
21. For, to me] The 'me' is very emphatic in the Greek. St. Paul would say ' Whatever it may be to others, to me at least to live is Christ, etc' It is not egotism, but emphatic personal conviction and experience.
To live is Christ ] Or, to put it even more tersely, ' life is Christ '. The whole of life, with its experiences and interests, is summed up for the believer in that word which recurs so constantly in this Epistle, 'Christ'. Cf. Gal. ii. 20; Col. iii. 4. Apart from Him, it is not life to live. To hold fellowship with Him, to serve Him, to have Him as the supreme Interest in everything, this is life indeed. The tense of the verb here marks the continual process of living.
This fact differentiates Christianity from all other religions. No other religionist can truly state that life for him consists in union with a living personal Lord.
I. 22 THE EPISTLE TO THE PHILIPPIANS 21
8 Or, But if to lice ill the Jlesh
[he my lot), this christ, and to die is gain. » But if to live in the 22
is the fruit of my ^
icork : and tchat flesh, — if this is the fruit of my work, then 9 what I shall choose ^^ I wot not. But I am in
a strait betwixt the two, having the desire to 23
I shall chooxe I icot not, 9 Or, what shall I choose ?
lOOt,Ido not make knoxon.
To die is gain] Or, more briefly, 'death is gain'. The tense (Aorist infinitive) is in striking contrast to that of the previous verb 'to live'. It denotes the crisis of dying, or perhaps rather the result of dying, the state after death (see v. 23). To the true Christian death's sting is gone, and it is only the gate to the immediate presence of the King. The noun * gain ' is only used three times in the New Testament, though the cognate verb occurs fifteen times, e.g., in iii. 8.
We have,
{a) The shameful gain of avarice. Tit. i. 11.
(6) The useless gains of mere religiousness. Phil. iii. 7.
(c) The glorious gain of eternal bliss. Phil. i. 21.
22. But if to live in the flesli, if this, etc.] The construction of this verse is broken and reflects the disturbed state of the Apostle's feelings. It is a difficult one to translate and various renderings have been sug- gested. Besides the one adopted in the text, the following have been strongly advocated.
(«) ' But what if my living in the flesh ivill hear fruit throiigh my
labours '} In fact, what to choose I wot not.' This, treating the first clause as a question, is Bishop Lightfoot's solution, and gives excellent sense. (b) ' But if to live in the flesh (be my lot), this is the fruit of my icorJcs ; and what I shall choose I wot not.'' — This is the reading of E. V. margin, and also gives a clear meaning, though it requires the mental ellipsis to be supplied. It is tantamount to saying, ' If it be God's will for me still to continue in the flesh, my prolonged life will bring fresh opportunities for serving Christ and bearing fruit for Him. This were good indeed. And yet to depart and be with Him were good also. So what to choose I do not see clearly {rypoypl^co — recognize, as though looking for a familiar face).' Either (a) or (6) may be adopted. The sense is practically the same in the two, and seems clearer than that of the R. V. text. True life in Christ finds its natural expression in fruitful labours.
23. But I am in a strait betwixt the two] Better, ' Nay, I am hemmed
2'2 THE EPISTLE TO THE PHILIPPIANS I. 24
24 depart and be with Christ ; for it is very far better : yet to
25 abide in the flesh is more needful for your sake. And having
in (restricted) from the two (sides)'. From either side he was pressed and confined like a man between two walls (cf. Num. xxii. 26). The two horns of the dilemma held him fast. He had to choose between two immense blessings, living the fruit-life for Christ here, and enjoying the bliss-life with Christ there. This word ' hemmed in ' is used in the New Testament of —
(a) Those ' held ' by diseases and torments. Matt. iv. 24 ; Luke iv. 38 ; Acts xxviii. 8.
(6) The Gadarenes ' pressed ' by great fear. Luke viii. 37.
(c) Christ ' straitened ' till His baptism of blood should be accom-
plished. Luke xii. 50.
(d) Paul ' constrained ' by the Word to a passionate desire for
souls. Acts xviii. 5. {e) One ' hard pressed ' by conflicting wishes. Phil. i. 23.
Having the desire] All his personal inclination lay in the direction of departing. This was his one desire. But a sense of duty pulled him in the opposite direction. The word rendered ' desire ' denotes a very strong longing.
To depart] Literally 'break up'. The word is used of the 'break- ing up ' of an encampment, the ' striking ' of a tent, or the ' unmoor- ing' of a vessel. St. Paul earnestly desired to weigh anchor, to remove his tent, and to ' go home ' to be with Christ. (Cf. 2 Cor. v. 1-8.) The word only occurs again in Luke xii. 36, of the Lord returning (i.e., leaving the far country and ' starting out ') from the wedding. The corresponding noun is found once only, in 2 Tim. iv. (i, where also departure from the body is intended.
And be with Christ] The believer passes, when he dies, straight to tlie presence of -his Lord (See 2 Cor. v. 6-8). Whatever the interme- diate state may mean for him, at least it means this. Even now he is ' with Christ ', in a spiritual sense, by faith. Then he will be ' with Christ', in a still closer sense, by sight, How different is this joyous assurance of certain bliss, should death come, from the Hindu's dreary and uncertain looking forward to an almost endless succession of penal births and re-embodiments. It condemns also the Vedantic doctrine of absorption into a supreme impersonal spirit.
For it is very far better] Literally, 'for it is much rather better'. Word is piled on word in a triple comparative. The comparison gathers force if we remember that this passing to the Presence of
I. 25 THE EPISTLE TO THE PHILIPPIANS 23
this GOir&dence, I know that I shall abide, yea, and abide with you all, for your progress and joy ^^ in the faith ; that your glorying may abound in Christ Jesus 26
Christ is represented as ' far, far better ' than even a happy life of holy fruitfulness on earth.
24. To abide in the flesh] Another reading is ' To abide by the flesh', i.e., to hold fast to this present life, with all its conditions of ti'ial and discipline.
More needful] Or, 'more necessary'. Notice the comparative degree and contrast it with the one in v. 23.
It would be ' very far better ' for him to go.
It was ' more necessary ' for them that he should stay.
The balance of personal advantage is on the one side ; that of obliga- tion is on the other ; and the latter must weigh down the scale.
For your sake] This Missionary is influenced by no personal con- siderations. Other interests are paramount with him. (a) ' For the Gospel's sake '. 1 Cor. ix. 23. (6) * For your sake' (here).
25. Having this confidence] The same word as in v. 6. St. Paul's * confidence ' in this Epistle is remarkable. See i. 6. 25 ; ii. 24 ; iii. 3, 4.
I know] The expression of a strong personal conviction. It is note- worthy that the very same word is used in Acts xx. 25, in the state- ment of a contrary assurance. The expectation here expressed was afterwards fulfilled, as we gather from 1 Tim. i. 3. What then of the conviction of Acts xx. 25 ? Lightfoot and others are of opinion that it was * overruled by events '. It may be, however, that it was verified in some way unknown to us, though the evidence seems conclusive for a later visit of the Apostle to Ephesus. But, at least, the prediction of the present verse was fulfilled.
1 shall abide, yea, and abide with you all] While the similar verb in V. 24 may be rendered by ' stay on ' (stay on in the flesh), the two words here used may be represented by 'stay, yea, and stay alongside you all', i.e., 'stay, or abide in life, and stay side by side with you'. The latter of the two verbs here employed means ' to abide with certain persons, or in certain relations'. Here it signifies to continue by their side as teacher, helper, comrade.
For your progress and joy in the faith] The word ' progress ' is the same as the one in v. 12. 'Faith' is to be connected with both pro- gress and joy, and may possibly denote, as interpreted in the text,
24 THE EPISTLE TO THE PHILIPPIANS I. 26
in me through my presence with you again.
citizens worthil I/.
27 Only i^ let your manner of life be worthy of ^^ ^''' ^'^'''' "*
the gospel of Christ : that, whether I come and
the creed of Christianity. On the other hand, it may stand for the personal trust of believers, and then the phrase will mean ' Your ad- vance in the life of trust, and your joy which springs from so trusting *. Cf. 2 Thes. i. 3 ; Rom. xv. 13 ; 1 Pet. i. 8.
Notice, in this verse, the joy of the Christian emphasized again (Introd. YI).
26. That your glorying] This word 'glorying', occurs in Rom. iv. 2 ; 1 Cor. v. 6 ; ix. 15, 16 ; 2 Cor. i. 14 ; v. 12 ; ix. 3 ; Gal. vi. 4 ; ch. ii. 16 ; Heb. iii. 6. A cognate noun and the corresponding verb are found frequently in Rom., Cor., Gal., but only once in Ephes. This fact appears to shew that this Epistle is linked with those of the Third Apostolic Journey, and so gives a little clue as to its date (Introd. III).
The sense here is ' in order that you may have cause for exult- ation in me, when you see the Lord's grace displayed in me and through me.'
May abound] Same word as in v. 9, a favourite one with St. Paul, â– who uses it no less than twenty-six times in his Epistles. In this Epistle alone it occurs five times, i. 9, 26 ; iv. 12 (twice), 18.
In Christ Jesus] As the sphere of their exultation. St. Paul con- tinually emphasizes the fact that all the Christian's experiences are to be ' in the Lord ', as united with Him by faith. (Note on ii. 19).
In me] As the object immediately exciting their gratitude and praise. The Apostle would be the occasion of their exultation when Christ graciously restored him to his anxious friends.
Through my presence with you again] That is, ' by my presence again among you '. The word ' presence ', or ' coming to be present ', is generally used in the New Testament of the Second Advent of our Lord. The Apostle employs it once again in this Epistle, in ii. 12, and there also of his own presence.
27-30. Exhortation to consistency and courage
27. Only] That is, 'whether you see me again or not.' For this use of 'only', suggesting an ellipsis, cf. Gal. ii. 10; v. 13; vi. 12; 2 Thes. ii. 7 ; and, possibly, 1 Cor. vii. 39.
Let your manner of life, etc.] Literally, ' Live your citizen-life in a way worthy of the Gospel of Christ '. St. Paul, writing from the
I. 27 THE EPISTLE TO THE PHILIPPIANS 25
see you or be absent, I may hear of your state, that
metropolis of the Empire to Christians living in a Roman colony, appro- priately uses the figure of citizenship in addressing them (See also iii. 20). When at Philippi, he had himself claimed the privilege of a. Roman citizen (Acts xvi. 37-39). The Christian, too, has a Metroiwlitan City, and rights, duties, and privileges as a citizen of that City (GaL iv. 26). The verb here employed means * to perform duties as a citizen '. It only occurs again in Acts xxiii. 1, where St. Paul uses the word in a more general sense of performing his duties faithfully as a mem- ber of the Jewish Theocracy. A corresponding noun is found in Acts- xxii. 28 ; Eph. ii. 12 ; while the word ' citizen ' occurs in Luke xv. 15 ; xix. 14 ; Acts xxi. 39 ; and the word ' fellow-citizen ' in Eph. ii. 19. To- * play the citizen well for Christ ', they must lead consistent lives, bravely display His banner, and do and suffer for His cause. Conybeare and Howson render ' Only live worthy of the Glad-tidings of Christ.'
It is interesting to note that Polycarp, in writing later to this very Church, uses the same metaphor, ' if we perform our duties under Him as simple citizens. He will promote us to a share of His sovereignty.'
Worthy of the Gospel] i.e., befitting the Glad-tidings which assure- you of your heavenly citizenship. This adverb 'worthily' is found six times in the New Testament.
(a) Receiving fellow-Christians ' worthily of the Saints'. Rom. xvi. 2.
(6) Walking in daily life ' worthily ' of the Calling. Eph. iv. 1,
(c) Living as heavenly citizens 'worthily ' of the Gospel (here).
(d) Conducting ourselves in all things ' worthily ' of the Lord.
Col. i. 10.
(e) Behaving and shewing hospitality ' worthily ' of God. 1 Thes.
ii. 12 ; 3 John 6.
Your state] Literally, ' the things concerning you ', i.e., your cir- cumstances, etc. The exact phrase is found again in ii. 19, 20, and in Eph. vi. 22.
That ye stand fast] This verb ' stand fast ' is used eight times in the New Testament. In Mark xi. 25, it apparently indicates the simple act of ' standing ', but in the other seven passages it means ' to stand firm, with a good foot-hold ', * to hold one's ground '.
'Stand fast and firmly' (a) (used absolutely), Rom. xiv. 4; 2 Thes. ii. 15 ; (b) in the faith. 1 Cor. xvi. 13 ; (c) in the liberty. Gal. v. 1 ; (d) in one spirit. Phil. i. 27 ; (e) in the Lord. Phil. iv. 1 ; 1 Thes. iii. 8.
The metaphor may have been taken from the Roman amphitheatre where men had to fight for dear life. A firm stand against everything
26 THE EPISTLE TO THE PHILIPPIANS I. 28
ye stand fast in one spirit, with one soul striving ^^ for the faith .rtoio^ ^^ the gospel; and in nothing affrighted by the
.Zo 13 Or. with. . "i-i-pi
adversaries : which is for them an evident token
un-Christian is absolutely essential in order to the progress of the Gospel in India. Let us raise the standard of * No Compromise.'
In one spirit] Many interpret this of the human spirit. So Light- foot, ' acting by one inspiration '. But the identical phrase, in the original, is found again in 1 Cor. xii. 13 ; Eph. ii. IS, with an undoubted reference to the Holy Spirit of God. As the Divine Spirit, when received by faith, resides in and possesses the human spirit of the believer, and acts through that upon his life, the two interpretations are easily reconcilable. But the sense here seems clearly to be that the Philippian Christians, for unity and power, should stand firm, shoulder to shoulder, ' in the one Spirit \ Who is the true Uniter and Strengthener.
With one soul] The phrase is found again in Acts iv. 32, ' one soul ' in the Church. Here it is ' one soul ' in the fight.
The word 'soul' naturally follows the word 'Spirit' as subordinate to and energized by it. The soul is the seat of the will, affections, passions, etc. The Holy Spirit, energizing and uniting their human spirits, would thus influence their will, love, desires, so as to move them in one and the same direction. Moule well paraphrases, ' with one life and love, the resultant of the one Spirit's work in you all.'
Striving for] The word is only found again in the New Testament in iv. 3. The metaphor is to be referred to the gladiatorial games of the Roman amphitheatre. Shoulder to shoulder, let them hold the ground against all odds and against e^ery form of attack.
For the faith] Lightfoot translates ' in concert with the faith ' (Cf. R. V. margin), as though the faith were personified as a comrade in the fight. But the context favours the emphasis on the fellowship of believers with one another as fellov/soldiers contending for the faith.
The faith of the Gospel] jNIeaning ' the faith which has to do with the Gospel '. While we are at liberty to understand this, if we will, as 'the creed of the Gospel ', it seems even better to interpret it as meaning ' the faith which embraces the Gospel '. The verse then bids us to strive •earnestly to bring men to believe the Gospel.
28. In nothing] See v. 20.
Affrighted] Lightfoot renders 'not blenching', 'not startled.' The metaphor is derived from the starting or scare of animals, especially from the shying of horses. It is found nowhere else in the Bible. We gather from Acts xvi that Philippi was a stormy place for God's flock to be
I. 29 THE EPISTLE TO THE PHILIPPIAJ^S 27
of perdition, but of your salvation, and that from God ; because 29 to you it hath been granted in the behalf of Christ, not only to
in, and that adversaries were plentiful there. Tkese Christians were not to be scared out of their attitude of courageous calm by any sudden assault or danger (Cf . Luke xxi. 9-19, where the same word for adversaries is used in v. 15). This word 'adversary' (lit. one set against) is used elsewhere of
(a) The great opponent, the devil. 1 Tim. v. 14.
(b) The Anti-Christ. 2 Thes. ii. 4.
(c) The opponents of Christ and His Gospel. Luke xiii. 17 ; Luke
xxi. 15 ; 1 Cor. xvi. 9. Which is] The Greek ;means 'seeing.itis of such a nature as to be '. The reference is naturally to the Philippians' courage, which spoke loudly as a witness to the truth ; but some interpret it of the adver- saries ' enmity as being a sign of their coming perdition.
An evident token] The word denotes either 'a pointing out', or 'a laying information against some one ' (Attic law term), or ' a demonstra- tion'. The last of these is the sense here. The valour of the Christians was an omen demonstrating clearly what the final issue would be. Their bold front shewed that they knew themselves to be on the win- ning side. Let our calm assurance and brave bearing as Christ's witnesses in this land prove to non-Christians that we have no doubt â– about the final victory of the Gospel and that ' He must reign '. The word is used of
(a) A demonstrating token of righteousness. Rom. iii. 25, 26.
(6) „ ,, love. 2 Cor. viii. 24.
(c) ,, ,, perdition and salvation, (here).
Perdition] That is, 'everlasting loss and ruin,' Just as the firm front of believers is a sure evidence that they are on the right side, so is it also a token that defeat and ruin await their foes.
Salvation] That is, ' final and complete salvation ' (See v. 19). As Christians rally round Christ's banner, and unite in soul and spirit for conflict and victory, they have a new evidence and assurance, and present it to the world, that glory is at hand. ' Victory, victory through our Lord Jesus Christ.'
And that from God] Lightfoot refers the 'that' to the 'evident token' as being a direct indication from God. He says, 'the Chris- tian gladiator does not anxiously await the signal of life and death from the fickle crowd. The great Umpire Himself has given him a sure token of deliverance.'
28 THE EPISTLE TO THE PHILIPPIANS I. 30
30 believe on him, but also to suffer in his behalf: having the same conflict v^hich ye sav7 in me, and now hear to be in me.
We may, however, refer the word ' that ' to the whole previous idea of 'opposition met in a way to encourage faith '. The 'that' would then denote 'this condition of conflict and courage', which is ' from God\ and is no mere blind concurrence of circumstances but an integral part of Kis purpose for His people.
29. It hath been granted] The force of the word is * granted as a boon '. Our being allowed to suffer on behalf of Christ is a gracious boon, as much a matter of grace (the verb here comes from the root grace), — see v. 7 — as the forgiveness of th« debt of sin (Luke vii. 42, 43 ; Eph. iv. 32 ; Col. ii. 13) ; or the gift of full salvation (Rom. viii. 32) ; or the great boon of the Holy Spirit of God (1 Cor. ii. 12) ; in all which verses, among other passages, this same verb is used.
In the behalf of Christ] The construction of the Greek here is curious. It would seem that St. Paul had jat first intended to write simply ' It was graciously granted you on behalf of Christ to suffer', and had then paused to insert a further thought ' not only to believe in Him ', before adding the final words. This has led to a repetition in the verse of the object of the sufferings, so that we get the two-fold phrase ' in the behalf of Christ, — in His behalf '.
The expression ' on behalf of Christ ' is used in
(a) 2 Cor. v. 20. Ambassadors and pleaders on His behalf.
(&) 2 Cor. xii. 10. Believers and sufferers on His behalf. Phil. i. 29.
To believe on Him] The verb is in the present tense, and so indicates the constant and persistent exercise of faith. The Christian is to go on believing, moment by moment, deriving all he needs by faith from a full Christ (1 Cor. i. 30; John i. 16). The expression in the original * to keep believing into Him' marks the going out of faith towards Christ in active trust and appropriation. ' The just shall live by faith ', from first to last.
Not only to believe, but also to suffer] This phrase ' not only, but also ' occurs again and again in the New Testament. The student is advised to collate and consider the various passages in which it is used ; e.g., it is employed in connexion with
{a) True conversion. Acts xxvi. 29 ; 1 Thes. i. 5.
(b) Sanctification. Job. xiii. 9 ; Rom. v. 3 , 2 Cor. viii. 21 ;
2 Tim. ii. 20 ; 1 Pet. ii: 18.
(c) Life and service. Matt. xxi. 21 ; Acts xxi. 13; 2 Cor. viii. 10 j
ix. 12 ; Phil. i. 29 ; I Thes. ii. 8.
I. 30 THE EPISTLE TO THE PHILIPPIANS 29
2. If there is therefore any comfort in Christ, if any i
{d) Evangelization. Job. xi. 52 ; xvii. 20 ; Rom. iv. 12, 16, 23, 24 ;
ix. 24 ; 1 Thes. i. 8 ; John ii. 2. (e) The Second Advent. Rom. viii. 23 : 2. Tim. iv. 8 ; Heb. xii. 26. We must remember in India that we are called 'not only' to believe in Christ and to enjoy spiritual privileges, 'but also' to serve Him, to suffer for Him, to make His Gospel known, and to wait for His appear- ing. Let us teach non-Cbristians, too, that the Gospel is ' not only ' a creed, one of man}^ religions, ' but also', and essentially, a power, the only power for life and service.
To suffer in His belialf] It is interesting and instructive to notice, in the New Testament, the causes for which it is right for Christians to suffer. (Cf. note on iii. 10).
Acts ix. 16. For His name's sake.
Phil. i. 29. In the behalf of Christ.
2 Thes. i. 5. For the kingdom of God.
2 Tim. i. 11, 12. For the Gospel and its ministry.
1 Pet. ii. 19, 20 ; iii. 17. For well-doing.
1 Pet. iii. 14. For righteousness' sake.
1 Pet. iv. 15, 16. As a Christian.
1 Pet. iv. 19. According to the will of God.
30. Having] This may be taken (and perhaps the Greek construc- tion requires us so to take it) with ' Stand fast— striving — and in nothing affrighted', in which case the intervening words are a parenthe- sis. Or it may be taken with ' it was granted you in the behalf of Christ, etc.', the words immediately preceding. This makes the grammar a little more irregular, but is not altogether foreign to St. Paul's style. The sense would then be ' It was granted you to believe and to suffer for Christ, thus experiencing the same trials as myself.'
Conflict] This word (dyoov) ' contest ', ' struggle ', speaks alike of gladiatorial and athletic contests. It suits both the battle-field and the gymnasium. It is found again in Col. ii. 1 ; 1 Thes. ii. 2 ; 1 Tim. vi. 12 ; 2 Tim. iv. 7; Heb. xii. 1. A study of these passages will shew that the word is used as well of striving in prayer as of fighting for the Gospel in evangelistic work and of running the race of Christian life and service.
It is remarkable that Christ's ' struggle ' alone is called ' agony ' (dycovLd), Luke xxii. 44. It thus stands *per se ', as the great conflict.
Which ye saw in me] That is, during the Apostle's first campaign in Philippi (Acts xvi). Cf. 1 Thes. ii. 2 (a reference to the same event) in
30 THE EPISTLE TO THE PHILIPPIANS II. 1
consolation of love, if any fellowship of the Spirit, if any 2 tender mercies and compassions, fulfil ye my joy, that ye be of
which it is remarkable that he uses the same word ' conflict '. The gaoler, especially, would recall the prison sufferings.
And now hear to be in me] In the captivity and trials of the Roman prison.
CHAPTER II 1-4. Exhortation to unselfishness and unity
These verses contain an earnest appeal to the Philippians, founded on their deepest religious convictions, to maintain peace and unity among themselves. If spiritual experiences do not result in brotherly love, there is something altogether wrong, for loyalty to Christ demands obe- dience to His ' new commandment ' (John. xiii. 34, 35).
1. Comfort in Christ] This is capable of a double interpretation, according to our understanding of the word translated ' comfort '.
(a) Accepting the rendering * comfort ' of the text, and understand- ing it to mean ' the comfort of encouragement ', we see the sense to be ' If there be such a thing as encouragement in Christ, strong comfort derived from our common union with Him, then, as partakers of that comfort, forget your differ- ences, and fulfil my joy '. (6) If, however, we render the word ' exhortation ' (it is so translated in Acts iv. 36 ; xiii. 15 ; Rom. xii. 8 ; 2 Cor. viii. 17 ; 1 Thes. ii. 3 ; 1 Tim. iv. 13 ; Heb. xii. 5 ; xiii. 22), or ' intreaty ' (as in 2 Cor. viii. 4), we arrive at the meaning ' If there be any power of appeal or exhortation (arising from your co-partner- ship in life and blessing) in Christ, if the grace which you enjoy in Him appeals to you with any force at all, then cease from divisions and fulfil my joy'. In the one case, the argument rests on the strong comfort which is our's in Christ ; in the other, it rests on the appeal which the fact of our union with Christ makes to us. Both thoughts are true.
Conybeare andHowson translate * If you can be entreated in Christ'.
Consolation of love] This expression, also, carries a two-fold meaning. (a) If we hold fast to the rendering ' consolation ', then the sense is • If there be such a thing as love's consolation, the tender com- fort which love can give to one beloved, then give it to one another, and to me '.
II. 2 THE EPISTLE TO THE PHILIPPIANS 31
the same mind, having the same love, being of one accord^
(b) If, however, we accept the alternative translation ' incentive, per-
suasion', the meaning will be 'If there be such a thing as love's incentive, if love exerts any power of persuasion upon you, then obey that constraining force and fulfil my joy'. In the one case, love's tender sympathy is in view ; in the other, its constraining power.
Conybeare and Howson have 'If you can be persuaded by love.'
Fellowship of the Spirit] Indicating, most probably, < participation in the Spirit ', in which case their co-partnership in His grace and gifts would be a strong incentive to unity. But it may denote ' fellowship or communion with the Spirit ', and then His love would constrain them to peace and concord. A close parallel is 2 Cor. xiii. 14.
The word ' fellowship ' occurs again in this Epistle in i. 5 ; iii. 10 ; where both partnership and participation are in view.
Tender mercies and compassions] For the former of these words, see note on i. 8. It stands for the 'affectionate yearnings of the" heart '. The other word, 'compassions,' is found again in Rom. xii. 1 ; 2 Cor. i. 3 ; Col. iii. 12 ; Heb. x. 28. It is derived ultimately from a Greek word meaning 'alas!', and denotes the tender pity which cries 'alas!' over the sorrows of others. In the New Testament, it is usually found in the plural, and may be rendered ' tender feelings of compassion '.
Looking back over the verse, we see that the Apostle bases his plea for unity on four great arguments.
{a) A common participation in the comfort which Christ gives ; or a loyal response to the claims laid upon us by our union with Him. (&) An all-round yielding to the tender promptings and constraining power of Christian love.
(c) A co-partnership in the grace and gifts of the Spirit, and in His
loving influences.
(d) A ready obedience to the holy impulses of Christian sympathy
and compassion. He is really only asking that the grand doctrines of the Gospel may be translated into practice ; and we have here, therefore, another call to see to it that we carry out in daily life the truths which we profess to hold. Let India behold the verities of the Gospel exemplified in the con- sistent lives of her own Christian sons and daughters.
2. Fulfil ye my joy] That is, ' Make my joy full '. He has joy in them already (i. 4) ; he would have full, complete joy, in seeing them
32 THE EPISTLE TO THE PHILIPPIANS II. 3
3 ^ of one mind ; doing nothing through faction or eient auToritles through vainglory, but in lowliness of mind each i^^ad of the same
M i nd.
united. Let them, by forgetting their differences, fill his joy-cup to the very brim. He presents himself before them, so to speak, as a special object towards whom they are entreated to extend that ' comfort in Christ', that 'consolation of love', that 'fellowship of the Spirit', those ' tender mercies and compassions ' which were appealed to in v. 1.
Does not a greater than Paul entreat His people ' fulfil ye My joy, by loving one another ? ' (John xv. 11, 12).
That ye be] For this use of ' that ' as probably denoting the purport rather than the purpose of what is contemplated, see i. 9. We may trans- late here ' so as to be ', or ' by being '.
Of the same mind] Literally, ' so as to mind the same thing '. When Christian hearts and wills and thoughts (see Introduction VI) are all directed one way aud concentrated on one and the same object, unity will be a reality.
The same expression occurs again in iv. 2.
The construction of the Greek suggests that the clauses which follow are an expansion in detail of this main thought. If the general attitude of their mind be one of unity of aim and interests, the rest, ' having the same love ', etc., will follow.
Having the same love] Like men who have drunk at one and the same great Fountain-head. They are to be filled with the same grand ' love of God ' (Rom. v. 5), and then mutual love for one another is sure to follow. There is a reference back, too, to the ' consolation of love ' of V. 1.
Here we have the unif3'ing force of common and mutual love.
Being of one accord] More literally, ' of one soul ', involving a perfect harmony of feelings and afiections, like soldiers knit together by the same esprit de corps.
Here we have the unifying force of a common desire and will.
Of one mind] Literally, ' minding the one thing '. Cf. iii. 13, This indicates unity of thought and plan, directed to one end in view. Here we have the unifying force of a common view and aim.
Knit together in one common attitude of mind, actuated by one and the same constraining love, influenced by one and the same burning desire and zeal, intent on one and the same great end and aim, this were unity indeed !
3. Nothing through faction or vainglory] There is no verb in the original, and so the R. V. supplies ' doing '. Notice the total prohibition
II. 4: THE EPISTLE TO THE PHILIPPIANS 33
couating other batter than himself ; not looking each of you to 4
implied in the word 'nothing'; ths rule knows no exception. For ' nothing ', see i. 20.
Faction] see i. 17, where the same word is used. It may possibly include salf-seeking here as will as party-spirit, though the latter is the main idea.
Vainglory] This noun occurs nowhere else in the New Testament, but the corresponding adjective is found once, in Gal. v. 26. It is expressive of personal vanity and conceit.
It will be found that all divisions among Christians have their ultimate cause in one or other of these two evils : party-spirit and personal vanity. Let us beware, in our Indian congregations, of faction and party-spirit, whether arising from caste prejudices or family rivalries. The history of this country presents us with an object lesson of the evils which arise from racial and family feuds, so that to-day India is rather a conglomera- tion of peoples than a homogeneous nation. In the Christian Church, at least, let us follow a more excellent way.
Let us watch, too, against that spirit of self-seeking which insists on the chief seats in churches or the chief voice in Councils or the chief authority in congregations. Clergy and laity alike need to be on their guard against pride. The fact that, in many places, an unkind or disrespectful word spoken by others leads to divisions and almost inter- minable feuds in Christian congregations shews that this warning against personal pride needs strongly emphasizing.
In lowliness of mind] The definite article is affixed in the Greek and may be expressed by ' in your lowliness of mind '.
The word ' lowliness-of-mind ' seems not to occur before New Testa- ment times. The idea expressed by it was wholly repugnant to non- Christian Greeks, and its kindred words in their classics are used in a disparaging sense to denote what is mean, abject, and grovelling. It remained for Christ to raise humility to its proper place as one of the chiefest virtues. It was the Gospel which taught mankind that the way to true nobility of character is complete self-abnegation. We must learn of Christ the ' meek and lowly in heart ', if we would have true humility. This 'lowliness of mind' is the: high road to all grace and blessing (Jas. iv. 6 ; 1 Pet. v. 5) ; the lack of it is the cause of all failure in the Christian lUe.
Each counting other better than himself] Literally, ' each esteem- ing others as superiors to himself. The word 'superiors' is used of rulers placed over us, in Rom. xiii. 1 ; 1 Pet. ii. 13.
a
34 THE EPISTLE TO THE PHILII'PIANS II. 5
his own things, but each of you also to the things of others. 5 Have tliis mind in you, which was also in Christ Jesus: who,
Not as in the unreal conventionalities of life by which a man calls himself ' your slave ' or ' this least one ' ; nor yet as ignoring the ex- cellencies which God jhas conferred on us; but, as regards claim to* consideration, let each desire that his brother's claim come first.
Vie have inculcated here one of the most important principles of Christianity, and one which is commonly disregarded. Cf . Rom. xii. 10. If missionaries, Indian clergy, catechists and others acted invariably on this precept towards those committed to their charge, and the laity observed it in their bearing towards one another and towards their spiritual teachers, our Indian Church would soon be a power in the land. The principle enunciated in this verse strikes at the very root of both racial and caste prejudices;
4. Not looking each of you to his own things] ' Each ' is in the plural here, and probably refers to the cliques or parties which existed in the Philippian Church. * Not looking, each party of you, to their own things '.
Looking] that is ' regarding as your aim ', the verb being derived from a word denoting ' aim ', ' mark '. The Philippian cliques were aiming at their own interests and advancement, to the detriment of others.
Are there not congregations in India to-day where spiritual life is low (not to say nil) because men of certain parties (some of which have a caste basis at the bottom) only consult their own interests and the aggrandizement of their clique, and almost resent the intrusion of converts from other classes ?
The same word of exhortation applies to Missions and Missionary Societies. How much harm is done in the Mission Field by * aiming, at our own interests ', to the detriment of others.
But each of you also to the things of others] Here, again, ' each ^ is in the plural. ' Let each Church, Mission, Society, race, class of you (as well as each individual) regard as your aim the interests of others.' Unselfishness in the rule of Christ.
5-11. Example of Christ's humility
This is a passage which we shall do well to read on our knees whenever tempted to pride or self-assertiveness. All arguments, however specious, used to justify caste-distinotions or to support worldly views of social selfishness are seen to be flimsy cobwebs in the clear light of this Supreme Example. The verses arc of untold importance, also, as teaching the- complete Divinity of Christ.
II. 6 THE EPISTLE TO THE PHILIPPIANS 35
2 Gr. beinq ori-
ginatiy. ^ being in the form of God, counted it note
3Gr.« thi he grasped.
^Gv.a thing to 3^ p^ize to bo on an equcality with God, but 7
5. Have this mind in you which was also in Christ Jesus] The con- struction is irregular, though the meaning is clear.
The Greek reads literally ' Mind (or think) this in you which (was) also in Christ Jesus'. He has told them in v. 2 to 'mind the same thing', and, again, to continue 'minding the one thing', and here he defines that ' one thing ' as that spirit of complete self-abnegation ' which was in Christ Jesus '.
There is no verb ' was ' in the Greek and we have no right to limit the thought to the past. It both ' was ' and still ' is ' in Christ Jesus.
In you] i.e., • in your inward being '. This is no mere exhortation to imitate a great Example. It points to the reproduction in the believer of the very mind and life of Christ, through the power of the Holy Spirit, by the indwelling in our hearts of the Lord Himself (Eph. iii 17-19). If Christ is there; His ' mind ' will be there too. Christianity is not merely a system of ethics founded on the peerless example of a great and holy Teacher ; it is a religion of salvation, bringing sinful men into a state of reconciliation with God through the Sacrifice of Calvary and providing them with a power, the power of the Holy Ghost, derived from their vital union with Christ, whereby they may overcome sin and walk in the footsteps of their holy Lord.
6. Being] The verb in the original implies that ' He already was ' in the form of God prior to the event here spoken of. So far, it is a hint of, though it does not by itself absolutely assert. His Eternity, and, so far, of His Divinity also. See R. V. margin.
In the form of God] The word rendered ' form ' (/xopcpij) is to be care- fully contradistinguished from 'fashion' (o"%i5/za), v. 8. It 'implies not the external accidents, but the essential attributes ' (Lightfoot). Moule well defines it as ' reality in manifestation '. In other words it signifies ' form ' as the true utterance and expressiou of the inner life and essence. Though the word does not directly assert, standing by itself, that Christ has the Divine nature and essence, yet it clearly implies it, for He could not have the ' form ' which is the veritable expression and manifestation of that Essence without having the inner Essence itself. The possession of the one involves participation in the other.
Thus we learn from this verse that Christ had, in an existence prior to His Incarnation, all the essential attributes of God :— in short, that He was God.
36 THE EPISTLE TO THE PHILIPPIANS II. 7
emptied himself, taking the form of a^ servant, aut.^'' g^ being made in the likeness of mea ; and being . '"^^^ hecoming
Counted it not a prize] The word translated ' prize ' is found nowhere else in the New Testament, and only once iii the Greek classics. Two renderings have been advocated.
(a) *A prize, a treasure' (literally. — 'A piece of plunder'). This is
accepted in the text, and the idea suggested is that Christ
did not treat His equality with God as a prize to be grasped
tightly and held firmly at all costs, but, in an act of supreme
self-abnegation, resigned the glories of heaven in order to save
sinful men. Stress is thus laid on His willing surrender of His
prerogatives.
(fe) 'Robbery, usurpation.' This would give the meaning that our
Lord could claim equality with God as His inherent and
inalienable right, and so would lay stress on His majesty rather
than on His humility.
The former rendering is decidedly to be preferred, having regard
to the context. The ' prize ' was so fully His own that He could deal
with it as He pleased, for our sakes. ' He did not cling with avidity to
the prerogatives of His Di\ine majesty' (Lightfoot).
To be on an equality with God] The original shews clearly that the reference is to an equality of attributes, rather than to a comparison of Persons. There is no suggestion here of dividing the Godhead. ' The glorious Person in view is not another and independent God, of rival power and glory, but the Christ of God as truly and fully Divine as the Father' (Moule).
We must remember that St. Paul, the writer, had been reared in the strictest school of Jewish Monotheism, and that, therefore, he would not lightly use language so undoubtedly expressive of our Lord's Divinity unless he believed Him to be ' very God of very God '.
7. But emptied Himself] That is, of the glories of Deity, not of His Divine Nature (for that were impossible). Moule says < of the manifestation and exercise of Deity, as it was His on the throne ', We must beware of accepting any such expositions of this act of the Son of God as would represent Him as condescending to become fallible and merely human. The Atonement would be neither just nor efficacious unless He Who hung upon the Cross were verily and truly God, right up to that supreme moment of the Passion, and eternally beyond it.
Bengel says, conscious of the paradox involved in the words, * He remained full (John i. 14), and yet He bore Himself henceforward as
II. 8 THE EPISTLE TO THE PHILIPPIANS 37
found in fashion as a man, he humbled himself, becoming
though He were empty'. Surely it means that, while remaining 'God of God and Light of Light ', He divested Himself, in the Incarnation, of the prerogatives of His Divine majesty for the special Mission then before Him, and accepted, in order to the fulfilment of His purpose, the conditions of a human life lived on earth in entire dependence on the Holy Spirit. Great is this ' mystery of godliness ' (1 Tim. iii. 16).
There is emphasis, in the Greek, on the word 'Himself', drawing attention to the fact that His action was of an entirely voluntary nature.
Is it not just in this aspect that we are called to follow in His steps, by emptying ourselves of any special prerogatives which we may seem to pos- sess, whether of birth, wealth, or education, for the sake of others? Let all be surrendered to God, in His glad bondservice. Above all, w^e need emptying of self in all the various and subtle forms in which it appears.
Taking the form of a servant] The sense of the original is best con- veyed by translating • emptied Himself hy taking the form of a servant '. The two actions coincide in time, as is shown by the tenses of the verbs. In fact. His great emptying of Himself consisted in His taking the form of a 'bondservant', and, as such, living and working in dependence on the Holy Spirit's power.
The word ' form ' is the same as the one used in v. 6, and, as there, lays stress on the essential attributes, not on the mere external appear- ance. He became in reality a ' bond-Servant ', and did not merely play the role of a ' servant ', i.e., ' bondslave '. See i. 1. The bondservice in question is, pre-eminently, bondservice rendered to God (cf. Ps. xl. 6-8 ; Heb. X. 5-7). He shewed, as Man, what real bondservice to God means. It is true, of course, that He condescended to be the servant of men too (Matt. XX. 27, 28 ; Mark x. 44, 45 ; John xiii. 1-20), but the main truth intended here is, beyond doubt. His perfect service of the Father.
A real God, with ' the form of God ' ! A real bondslave, with ' the form of a bondslave ' ! what a gigantic step from that to this !
Being made in the likeness of men] Literally, ' becoming (what He was not before) in the likeness of men '. This again synchronizes in time with the emptying and the taking the form of a bondslave, as the tense of the verb shews. The expression ' in the similitude of men ' suggests that, while He was like man in all that constitutes true humanity, He was yet more than man, or the phiase 'in the likeness of men' would be redundant. Cf. Heb. ii. 14-18. 'Men', r.ot'man', for He came as Representative and Champion of the whole human race.
8. And being found in fashion as a man] 'Being fouKd ', i.e., as one who appeared to ^iew, inviting attention and ins];ection. The word emphasizes what He appeared to be to the eyes of men.
38 THE EPISTLE TO THE PHILIPPIANS II. 9
9 obedient even unto death, yea, the death of the cross. Where- fore also God highly exalted him, and gave unto him the name
Fashion] {aYrjfia), a word denoting the external semblance only. It is found again, in the New Testament, only in 1 Cor. vii. 31. As con- trasted with the word ' form ', it represents the figure, shape, or fashion of a thing, usually with a distinct idea of its transiency. In this verse, it does not deny the reality of our Lord's Manhood, which is abundantly substantiated by the context, but lays stress on His outward appearance or guise. Like the word ' likeness ' in v. 7, it hints that, while He wore a human ' shape ', He was more than man. This ' fashion ', as Mpule says, was * the veil of Deity ' .
He humbled Hmself] From Deity to humanity ! And now from humanity to infamy ! Tremendous steps ! The Greek verb, being in the Aorist tense, seems to refer to some special crisis of will (Gethsemane ?) ; or perhaps it sums up into one all the acts of self-humiliation of His life of perfect obedi- ence to the Father's will. Of these, Gethsemane and Calvary form the climax.
Becoming obedient (even) unto death] The Greek verb implies that * He humbled Himself hy or in becoming obedient, etc.'. The actions were simultaneous. Some take this as referring to His obedience rendered 'to the laws of human society, to His parents, and to the civil magistrates, carrying that obedience even to the point of submitting unto death '.
But, surely, the real reference is to His obedience to the Father's will cf. (Luke xxii. 42-44 ; Heb. v. 7, 8). This was His main business in His life as a Bondservant, to obey that will which He had voluntarily accepted as His rule of life. ' Unto death ', meaning ' to the length of death ', ' to the extent of dying '. The phrase is found again in ii. 30.
Yea ! the death of the cross] The most shameful as well as the most painful of deaths. It was a mode of dying accursed in Jewish eyes (Dent, xxi. 23), and unspeakably degrading from the Roman point of view, ' Far be the very name of a cross not only from the bodies of Roman citizens, but from their imagination, eyes, and ears ' (Cicero). As he w^'ote the words, St. Paul, a Roman citizen himself and, as such, removed from the possibility of such a degradation, must have felt, as we cannot, the fear- ful depth of his Lord's humiliation. The Lord of glory dying the ignomi- nious death of slaves and malefactors ! How can a Christian's pride live before such a spectacle ?
Contrast with this matchless Self-abnegation the so-called incarna- tions of Hindu deities, e.g., the story told in the Ramiiyana. Is not the revelation of this passage as far superior to all such stories as the heaven is high above the earth ?
9. Wherefore] ' Because of His self-humiliation, as a due reward and recognition of His full obedience and perfect service as the Bondsman '.
II. 10 THE EPISTLE TO THE PHILIPPIANS 39
which is above every name ; that in the name of Jesus every iq knee should bow, of things in heaven and things on earth, and
It is true for all that the way to honour is humility (Luke xiv. 11 ; xviii. 14). To rise, stoop ; this is the s^jiritual law.
God highly exalted Him] That is, in the Resurrection and Ascension. This is the only occurrence of the word * highly exalted ' in the New Testament ; this hyper-exaltation is for Christ and for Him alone. He stooped very low ; let Him be exalted very high ! The ' steps up ' must be as gigantic as the ' steps down ' !
Conybeare and Howson render * exalted Him above measure '. Bengel says ' Christ emptied Christ ; God exalted Christ'.
Gave unto Him] The same word which occurred in i. 29, denoting a free and loving boon. This appears to be the only passage in the New Testament in which the word is used of a gift to Christ. Bengel remarks 'Thus the emptying was fully compensated', and he goes on to call attention to the plenitude which the gift implied, as expressed in Eph, i. 20-23.
The name which Is above every name] ' The name ' stands for dignity, office, glory. In the Old Testament the name of God is used to denote His revealed character and majesty, and is an object of praise and adoration. If any definite name is in view here, therefore, it is not the personal name Jesus, as many commentators have supposed, but the supreme name by which God has revealed Himself in His majesty, THE LORD JEHOVAH. It is given to Christ now in a new way, as the victorious Redeemer. Of. Rev. xix. 16. He Who hung upon the cross is now seen invested with glory as the great ' I AIM '.
But the main idea of the verse is His honour and dignity. His is the supreme name, the supreme majesty, the supreme dominion {see Eph. i. 21).
10. In the name of Jesus] 'It is not "the name Jesus ," but "the name of (that is, belonging to) Jesus " ', (Lightfoot)
The meaning of the word ' name ' must be the same as in the preced- ing verse, i.e., it denotes 'dignity, manifested-glory ', so that the thought presented here is that of ' the majesty of Jesus '. Passages like Ps. xliv. 8 ; Ixiii. 4 ; cv. .3 ; 1 Kgs. viii. 44 (rendered ' unto the Lord ') ; xviii. 24 ; etc., in which this same phrase is employed in the LXX translation, shew clearly that it is adoration addressed to the Lord Jesus, and not worship paid through Him, which is here iniended. ' To the name and majesty of Jesus all created things shall pay homage on bended knee ' (Light- foot's paraphrase).
40 THE EPISTLE TO THE PHILIPPIANS II. 11
11 ^ things under the earth, and that every tongue should confess 6 Or things of that Jesus Christ is Lord to the glory of God the
the u-orld helou: ^.^^^^^^
Every knee should bow] A quotation from Is. xlv. 23 (LXX), cited again in Rom. xiv. 11. Isaiah's context refers it distinctly to the Lord Jehovah, in a connexion which speaks of Him as the God of righteous- ness and salvation, and is clearly suggestive of the redemption wrought by Christ. Such an application of such a passage is undoubted evidence of St. Paul's belief in the full Divinity of the Lord Jesus.
* It is strange', say Conybeare and Howson, 'that this verse should often have been quoted as commanding the practice of bowing the head at the name of Jesus ; what it really prescribes is kneeing in adoration of Him '.
Of things in heaven and things on earth and things under the earthj
Some take these three adjectives (in heaven, on earth, under the earth) as neuter. So they are rendered in the text. Bishop Lightfoot strongly advocates this and understands the sense to be ' all creation, all things w^hatsoever and wheresoever they be ' ; in other words, the whole uni- verse. He quotes Rev. v. 13 in support of this view, and Rom. viii. 22. Others prefer to regard the adjectives as masculine (or common), and understand 'all who dwell in heaven, in earth, or under the earth'. This view has led to various attempts at classification, such as ' angels, living men, and buried men ' ; or ' angels, men, and lost spirits ', etc.
On the whole, the former view seems preferable, though both may be included.
The adjective rendered ' in heaven ' is frequent in the New Testament.
The one rendered ' on earth ' is found again in John iii. 12 ; 1. Cor. xv. 40 ; 2. Cor. v. 1 ; Jas. iii. 15 ; and in ch. iii. 19.
That rendered ' under the earth ' occurs only in this verse. Those acquainted with the classics of India will note with interest the corre- spondence of these words with the Hindu division of the universe into three regions (Tri-loka), 'heaven, earth, and the lower region' (Antara-loka, Bhu-loka, Patala-loka).
11. Every tongue should confess] A continuation of the quotation from Is. xlv. 23.
The verb, in its general usage, means ' to declare or confess openly ', and we may consider this sen^e as not excluded here. But it has also a secondary meaning ' to offer praise or thanksgiving ', and the word is used generally in the LXX with this signification, while the passage from which it is here cited in Isaiflh also requires this meaning. Christ Him- self so uses it in Matt. xi. 25 ; Luke x. 21 ; (thank, or praise). We may
II. 12 THE EPISTLE TO THE PHILIPPIANS 41
So then, my beloved, even as ye have always 7 some an. 12
, T . _ . . , cient authori-
obeyed, not ^ as m my piesence only, but now ties omit «.•>•.
understand, therefore, the force of the veise to be 'Every tor.gue shall declare in praise and thanksgiving'. It is 'the confession of adoring, praising worship '. We do well, in lands like India, where true Christians are obviously in a very small minority, to rest our faith on such promises as these. Every knee ', ' Every tongue.'
That Jesus Christ is Lord] He who became a ' bondslave ' is now seen to be Lord of all. Cf. Acts ii. 36 ; Rom. x. 9 ; 1 Cor. xii. 3. The Lordship of Jesus Christ is prominent in the New Testament and a sincere acceptance of it in\olves entire submission to His will (Rom. \i. 16 ; Col. ii. 6 ; 1 Pet. iii. 15). We must give Him the same supreme place in our heaits and li\es which the Father has given Him in the Church and on the Throne. All these ' high doctrines ' of Scripture are to be made true, by faith, in our experience. There can be little doubt that, in such passages as this, the \^ord 'Lord' is the New Testament equivalent for the Hebrew 'Jehovah' and carries with it all the supremacy of Deity which that sacred name connotes.
To the glory of God the Father] This is always set forth in the New Testament as the ultimate end of onr redemption and sanctification,. as well as of our worship and service. It is well in view in this Epistle (i. 11 ; iv. 20). The whole mediatorial d'sjensation of God the Son has as its climax and goal ' the glory of God the Father' (1 Cor. xv. 24).
It would be difficult to conceive a grander passage than this which,, while it aims at setting forth the supreme example of Christ's unselfish- ness, incidentally and with perfect simplicity presents us with collateral proofs of our Lord's perfect Divinity and true Humanity, as well as elucidating His sacred lelationship to the Father. It is, though written with quite a different object, a toit of Nicene Creed in miniature, det;lar- irjg Chiii-t's Divine Nature, His Incarnation, Passion, Resurrection, Ascension, and glcriors Session on the Throne.
And, be it lemembered, all this blaze of light and gloiy is laid bare before us in order to make is humble, loving and obedient.
12-16. Exhortation to Obedience and Holiness
12. So then] That is, ' with Chris-t's humility and subsequent exalta- tion before your eyes'. This conjunction (coare, so then, wherefore) expresses the effect which an argument ought to ha-se on those who hear it. Study the force of it in the passages annexed : — Rom. vii 4 ; 1 Cor. iii. 7, 21 ; iv. 5 ; v. 8 ; x. 12 ; xv. 58 ; 2 Cor. v. 10, 17 ; Gal. iii. 9, 24 ;: iv. 7 ; Ihil. iv. 1 ; 1 Thcs. iv. 8 ; 1 Pet. iv. 19.
42 THE EPISTLE TO THE PHILIPPIANS II. 12
much more in my absence, work out your own salvation with
In this Epistle, by means of this conjunction, St. Paul seeks to bring the glorious doctrines of the Self-sacrifice (ii. 5-11), and the Second Coming (iii. 20, 21 ; iv, 1) of Christ to bear upon the life and conduct of his Christian converts. It is well, in reading our Bibles and coming face to face with any doctrine or privilege, to ask ' what impress ought this to make on my character and life ' ? We want more of this logical Christianity of practical holiness.
My beloved] A term of affection with which St. Paul often intro- duces his practical appeals. So also in iv. 1. Cf. 1 Cor. x. 14 ; xv. 58 ; 2 Cor. vii. 1 ; xii. 19 ; Philem. 1. The same loving method will be found in the writings of the other Apostles. The teacher who has to reprove and exhort needs a heart full of love so that every faithful word may be charged with tenderness (see 1 Cor. iv. 14).
As ye have always obeyed] The word ' obeyed ' certainly glances back at Christ's matchless obedience (v. 8). ' He obeyed, even to the death ; so then it is your bounden duty to obey, following in His steps '.
Literally ' As ye did always obey ' (Aorist tense). Some understand it of obsdience to God ; others of obedience to the Apostle ; others of obedience to both. If obedience to St. Paul be intended, then the tense may refer to the time of his presence with them in Philippi ; or it may gather into one a whole series of acts of obedience.
We can hardly exclude altogether from this verse the duty of obedi- ence, within right limits, to ' our teachers, spiritual pastors, etc.'. See Heb. xiii. 17.
Not as in my presence, etc ] The Greek construction requires these words to be connected with the verb which follows, ' work out', and not with the one preceding, 'obeyed.' The Apostle says ' Do not work out your salvation as in my presence only, but now much more in my absence '. Their energetic living of the Christian life was not to depend on the accident of the stimulus of his presence with them.
We are bidden to follow holiness because it is God's will for us (1 Thes. iv. 3), and not to depend on ministers and friends, even the saintliest, to incite us to it.
Much more in my absence] Because that absence ought to throw them more directly and fully on God's own help and resources. Enoch 'walked with God' at least 300 years without spiritual aid from man (Gen. v. 22-4), and that in the early twilight age of revelation. Daniel lived a holy life for seventy years amidst the sinful surroundings of a heathen court (Dan. i. 1, 21), and that long before the dispensation of the Holy Ghost.
II. 13 THE EPISTLE TO THE PHILIPPIANS 43
fear and trembling ; for it is God which worketh in you both 13
This verse suggests the need of constant, secret, communion with God, if our faith is to be robust and our life holy. Public ordinances, however helpful, and fellowship with other Christians, however sweet, can never take the place of private devotions. Is not the neglect of private prayer and careful study of God's word one of the chief causes of failure in the lives of many Christians ?
This needs the more attention since the life in many Indian homes is largely public, and it is difficult to find a quiet corner. Only resolute determination to ba alone with God will ensure the constant observance of this secret ' fellowship with the Father and with His Son Jesus Christ '. Many are the blessings in store for those who seek Him in the solitary place (Gen. xviii. 22, 23 ; xxxii. 24-29 ; Ex. xxxiv. 28-35 ; Josh. v. 13-15 ; Dan. x. 2-21 ; Rev. i. 9-20 ; Matt. vi. 6 ; etc.).
Work out] For some interesting uses of this verb, see Eom. v. 3, ' Tribulation worketh out patience ' ; 2 Cor. iv. 17, ' Our light affliction, which is for the moment, worketh out for us more and more exceedingly an eternal weight of glory ' ; Jas. i. 3, ' The proof (or testing) of your faith worketh out patience '.
These illustrations will shew that the force of the verb is ' develop ' •accomplish ', ' evolve '.
No contradiction lies here of the great doctrine of Justification by faith. Salvation is by grace (Eph. ii. 8) from first to last ; and even in this context the greatest stress is laid on the fact that God is the real and effectual Worker in our sanctification and glorification (v. 13). But man has his side of the work to attend to, in a life of loving obedience and watchfulness and response to the * godly motions ' of the Holy Spirit. He must ' abide ' in Christ (John xv. 4), and this means the active â– exercise of faith, earnest continuance in prayer, and the diligent use of the means of grace. He must walk worthy of his vocation (Eph. iv. 1-2). Scripture is just as clear in its teaching about man's responsibility as it is in its full declarations about the sovereignty of God's grace.
Your own salvation] There is emphasis in the original on the word ' Your own ', in consonance with the former part of the verse. The •sense is, ' Do not depend on me ; attend to your own souls, in a faith and love which go out straight to God and depend on Him alone '.
Salvation] Clearly referring to final salvation and glory, as in i. 19, 28, but including present and continual sanctification, since the one is inseparable from the other. It is an appeal to men already justified to pay diligent attention to the progress of their sanctification, which is to be consummated shortly in ' the glory which shall be revealed '.
44 THE EPISTLE TO THE PHILIPPIANS II. 14
14 to will and to work, for his good pleasure. Do all things
With fear and trembling] This xDhrase occurs again in 2 Cor. vii. 15; Eph. vi. 5. (Cf. 1. Cor. ii. 3).
Fear] i.e., of marring His work or opposing His loving will. It implies no doubt as to our acceptance in God's sight, and has in it nothing of the torture of misgiving (see 1 John iv. 18). As Archbishop Leighton said, ' the righteous dare to do anything but offend God'.
Trembling] i.e., ' a trembling and eager anxiety to do what is right '.
13. For] Here we have the reason for the 'fear and trembling'. He who works in us is God, the Holy One, and we do well to be careful in His presence lest, by any unbelief or disobedience, we hinder His work or offend His love.
Here, too, is strong encouragement for ' working out' our own salva- tion, and the real reason of success, * Work, for God works with you ; nay I He, the Almighty One, dees all the real work '.
It is God whicli worlteth in you] Better, ' For God it is Who is working effectively in you '. ' Worketh '. The word means ' works mightily, effec- tively '. Notice the tense, ' He works moment by moment ', in the heart which trusts Him. Cf. Col. i. 29 ; 1 Thes. ii. 13.
In you] i.e., ' in your hearts '. The indwelling of God in the hearts of believers is a fundamental doctrine of the Gospel (see John xiv. 17 ; Eph. iii. 17-20; Col. i. 27, etc.). It is not an * influence ' which works in the Christian, or a spiritual ' force ' ; it is God Himself.
This indwelling of God, a Personal God, however, must be carefully distinguished from the Pantheistic doctrine of the Hindus, which, though it uses language sometimes appearing to resemble that of the Gospel, has really nothing in common with it, since it is founded either on material- istic conceptions of the ' all-pervasiveness ' of an impersonal Deity or regards the human spirit as a kind of ' ^irtual image ', not really existing, of the divine Spirit. Only the Gospel of Christ really teaches the possibi- lity of having in our hearts, by faith, a personal, loving, sanctifying, enabling God.
Both to will and to work] Perhaps more accurately, ' both the willing and the working', i.e., your willing and your working.
' It is God working in you from first to last ; God that inspires the earli- est impulse, and God that directs the final achievement' (Lightfoot).
' We therefore will, but it is God that works in us that we so will ; we therefore work, but it is God that works in us that we so work ' (St. Augustine).
II. 14 THE EPISTLE TO THE PHILIPPIANS 45
without murmurings and disputings ; that ye may be blame- x5 less and harmless, children of God without blemish in the
Every good will and eveiy good deed are the result of His work in the heart. Apart from Him, there is neither the one nor the other (John XV. 5.)
And every virtue we possess,
And every victory won,
And every thought of holiness,
Are His alone.
Work] This is the same word as the one used in the previous clause, to work effectively '.
Thus, while human responsibility is duly emphasized in v. 12, the omnipotence of Divine grace is magnified in v. 13. Our ' working ' must be on the lines of, and in entire dependence upon. His * working '. As we obey His will, we shall experience His enabling power (:\Iark iii. 5 ; John v.8,9; etc.).
There is no room here for a doctrine of fatalism, leading to a life of idleness. It is as we go forward, in glad obedience, that we receive more and more fully God's enabling power. (Cf. Ex. xiv. 15, 24-31.)
For His good pleasure] 'In fulfilment of His benevolent pu-rpose'. So Lightfoot, who connects the words with ' It is God which worketh in you ' (so as to fulfil His purpose). God's object in thus working through the Christian is that His loving will may be accomplished in the world, by the salvation of sinners (1 Tim. ii. 4), and the sanctification of His people (1 Thes. iv. 3).
For ' good pleasure ' see i. 15 note.
We see here that God's gracious purposes towards the millions of India can only be accomplished in proportion as the Christians of India yield themselves to His sanctifying power and constraining love. It is a solemn fact that every unholy Christian in this land is hindering, in his measure, the manifestation of God's power.
Conybeare and Howson take the phrase, however, in connexion with the following verse, placing a full stop after the words ' to work '. They read v. 14, ' Do all things for the sake of goodwill, without murmuring, etc'. This, though allowable grammatically, seems less natural and forcible than the rendering of the text.
In verse fourteen, the Apostle enters into the practical details of that life which is to be the result of God's indwelling and effectual working, with special reference to the circumstances of those to whom he is writing.
14. Do all things without murmurings and disputings] There is emphasis by position on the ' all things.' Cf. iii. 8 ; iv. 13. No excep- tion is allowed to this rule ; no circumstances whatever are allowed to
46 THE EPISTLE TO THE PHILIPPIANS II. 15
midst of a crooked and perverse generation, among whom
furnish an excuse for breaking it. It applies alike to our private life, our business, our social and ecclesiastical affairs.
Does not the verse suggest that such 'murmuring? and disputings ' are common and terrible hindrances to God's ' effective working ' ?
Murmurings] A word used frequently in the LXX of Israel's mur- murings in the wilderness. History repeats itself, and the same sin reappears in the Church of the New Testament. The word occurs again in John vii. 12 ; Acts vi. 1 ; 1 Pet. iv. 9 ; while the cognate verb is found in Matt. xx. 11 ; Luke v. 30 ; John vi. 41, 43, 61 ; vii. 32 ; 1 Cor. x. 10.
It stands for ' thoughts and utterances of discontent ' (Moule). An unthankful, discontented, unloving spirit is sure to hinder and mar God's work, and always indicates a lack of true humility. A heart at peace with God and man will not fret or murmur. It is the quiet sea which reflects the glories of the sky.
Disputings] This word is translated ' thoughts ' in Matt. xv. 19 ; Mark* vii. 21; Luke ii. 35; vi. 8; Jas. ii. 4; 'reasonings' in Luke v. 22; ix. 46, 47 ; xxiv. 38; Rom. i. 21 ; 1 Cor. iii. 20; and ' disputations' in Rom. xiv. 1 ; 1 Tim. ii. 8.
It may either mean 'inward reasonings or questionings', a rendering suggesting doubt or unbelief, and, by some, preferred here ; or ' dis- putes ', with the idea of contending, perhaps, for their own rights.
Bengel understands the ' murmurings ' to be in respect of others, arising from jealousy of them, and the ' disputings ' to be in respect of themselves, arising from self-assertion. Lightfoot understands the ' mur- murings ' of moral, and the ' inward reasonings ' of intellectual, rebellion against God.
15. Be3 Literally, ' Become '. There is a hint that they were not fully so when he wrote to them.
Blameless] The word is found again in Lukei. 6 ; Phil. iii. 6 ; 1 Thes. iii. 13 ; Heb. viii. 7, all interesting passages. It implies that there is nothing in the character or walk inviting censure.
Harmless] This rendering seems to have arisen from a mistaken derivation of the word from a root meaning ' without horns ' (to push or hurt). Its real meaning is 'unadulterated' (from a root meaning to mix) and it is frequently used in the Greek classics of metal without alloy ; pure, unmixed wine, etc. It is found again in Matt. x. 16 ; Rom. xvi. 19 (pure, unmixed as regards evil).
Lightfoot's paraphrase is excellent, ' so that you keep your own con- sciences single and pure '.
II. 16 THE EPISTLE TO THE PHILIPPIANS 47
ye are seen as ^ lights in the world, holding forth 16
8Gr. hnnimrries. ^^^ ^^^.^ ^^ ^.^^ . ^^^^^ ^ ^^^ ^^^^ whereof tO gloiy
While the former word ' blameless ' marks freedom from the censure of others, this word ' pure, umiiixed ' denotes freedom from the alloy of sin in our own inner character.
Children of God] The word ' children ' in the Greek lays stress on their nature and character, as having been born again in Christ Jesus, rather than on their status and privilege. The exact phrase is found again in John i. 12 ; xi. 52 ; Rom. viii. 16, 17, 21 ; ix. 8 ; 1 John iii. 1, 2, 10 ; v. 2 ; and always with the sense of born children. Having the nature of God (2 Pet. i. 4) involves the obligation of likeness to God.
This word ' children ', and the phrases which follow, are quoted from the LXX of Deut. xxxii. 5.
Without blemish] In later Greek, this is the technical word to indicate the absence of any fault or flaw in a sacrificial victim such as would pre- vent its being offered. Here it marks the absence of any such blemish in the Christian as would prevent his being Christ's true witness to the world. The word occurs again in Eph. i. 4 ; v. 27 ; Col. i. 22 ; Heb. ix. 14 ; 1 Pet. i. 19 ; Jude 24 ; Rev. xiv. 5,
In the midst of] Cf. Matt. x. 16 ; Luke x. 3 ; John xvii. 15. The words appeal with special force to us in India, with millions of non-Christians round about us.
Croolied] 'Curved', 'bent', and so 'unrighteous'. It is found again in Luke iii. 5 ; Acts ii. 40 ; 1 Pet. ii. 18.
It is a warning to us to be straight in the midst of crookedness. With so much untruthfulness of speech and unrighteousness of conduct on every side of us, we Christians of India need to be very 'straight'. By rectitude of conduct let us protest against bribery, corruption, false evi- dence, questionable litigation, and any and every deviation from strict truth and equity. Above all, let us see to it that our own hands are clean. How many crooked dealings sometimes lie concealed behind the words borrowing, lending, buying, selling, property, and so on.
Perverse] Or ' distorted ', ' twisted '. The word is often used, classically, of distorted eyes, feet, and limbs. It may suggest to us that the ungodly world neither sees straight nor walks straight. It occurs again, as here, in the passive voice, in Matt. xvii. 17. Luke ix. 41 ; Acts xx. 30.
Let us beware of ' distorted ' views of things, arising from selfishness or worldliness ; and of ' twisted ' conduct, due to love of money or conform- ity with carnal customs.
Ye are seen] Or, ' Ye appear '. The word is often used of the rising of the stars and heavenly bodies. Christians are to be God's stars, rising on the dark firmament of sin and heathenism, and shining there for Him.
48 THE EPISTLE TO THE PHILIPPIANS II. 17
in the day of Christ, that I did not run in vain 9 Gr. poured 17 neither labour in vain. Yea, and if I am ^ offered offering.
As lights] The word means ' light-bearers ' or • lumiDaries '. It is used almost invariably of the heavenly bodies. In the New Testament, it occurs again only in Rev. xxi. 11.
In the world] Just as the moon and stars rise as luminaries in the dark sky, so believers are to shina as spiritual luminaries in another firma- ment, viz., ' the world' which God loves (John iii. 16) and which Christ came to save (John iii. 17).
We need bright luminaries through the length and breadth of India !
16. Holding forth] Here the metaphor changes. This word (only one word in the Greek) is used in the classics of offering or presenting food and drink to others. We are to hold out the Bread of Life and the Water of Life for the acceptance of the hungry, thirsty souls around us, pressing it upon them with loving earnestness.
It may, grammatically, be linked on directly with - that ye may be blameless and harmless ' (holding forth, etc.).
The word of life] The Gospsl, as God's inessage of eternal life in Christ. Cf. 1 John i. 1. It is the ' word ' which reveals that ' life ', and also imparts and sustains it, through the power of the Holy Ghost. See also, note on i. 14.
That I may have whereof to glory] Literally, ' to be a glorying to me '. The word ' glorying ' is the same as in i. 26. Moule translates ' To afiord me, even me, exultation'. The idea is explained in 1 Thes. ii. 19. When Christ comes, and wa see those whom we have helped to win for Him glorified in His presence, joy and exultation will be our portion.
In the day of Christ] Literally, ' against the day of Christ ' ; i.e., in viev/ of that day. See note on 1. 6.
That I did not run in vain] In anticipation he has gone ahead to the 'day of Christ', and, looking back from thence, uses the Aorist tense as though the cours3 were already accomplished. For • running ' as a metaphor derived from athletic gam3s, cf. 1 Cor. ix. 24, 23 ; Gal. ii. 2; V. 7 ; Heb. xii. I ; the glorified converts b^ing the crown or prize at the end of tha race ; the ' running ' denoting earnest, eager ministry.
Labour] This may refer to the training necessary for the athletic contests, so continuing the metaphor of the race. Otherwise, it will denote the steady, persevering toil of the Christian worker. It indicates real, hard work, ' toil, unto the length of weariness '. (See, e.g., John iv. C.)
Souls are not won without real toil and self-denial.
n. 18 THE EPISTLE TO THE PHILTPPIANS 49
upon the sacrifice and service of your faith, I joy, and rejoice with you all : and in the same manner do ye also joy, and 18 rejoice with me.
If we want India to be evangelized, we must be up and doing. There is much danger in our midst of congregations settling down into a state of case and indifference to the condition of the non-Christian world around them.
17-30. Personal. Explanation of plans. Missions of Timothy and p^paphroditus.
17. Yea! and if, etc.] The connexion with the preceding verse is 'Did I speak of running and toiling for you, as though that were some hard thing ? Nay ! but I am joyfully ready, if need be, to pour out my life for Christ's sake and for your spiritual welfare '.
Am offered] Literally, ' Am being poured out as a libation '. This may refer to the libations common among the Pagan Greeks, (cf. the soma- juice libations of Vedic times). But, more probably, it has reference to the drink-offerings of the Mosaic law. (See Ex. xxix. 39-41 ; Num. XV. 3-10, etc.).
It means, of course, that St. Paul was willing to pour out his life-blood as a free-will libation.
The word only occurs again in 2 Tim. iv. 6 where he is on the point of actually pouring out his life for Christ's sake.
The present tense here used makes the picture real and vivid. The Apostle, in his earnestness, sees himself, so to speak, in the very act of doing it. He is so ready for it that he regards it as already present !
Upon the sacrifice and service of your faith] The drink-offering was linked with the burnt-offering in the Mosaic economy (see Ex. xxix. 38-42). So, here, the Apostle's libation is to be poured out upon the whole burnt-offering of the believing and consecrated Philippian con- verts (Rom. xii. 1). In detail, the Philippians are the priests ; their faith, with the entire consecration which it involves, is the sacrifice ; and their beloved Teacher's life-blood is the drink-offering outpoured thereon.
Bishop Lightfoot calls attention to the fact that ' St. Paul's language expresses the fundamental idea of the Christian Church, in which an universal priesthood has supplanted the exclusive ministration of a select tribe or class '.
Service] This word Xetrovyia originally meant the 'service of the State in a public office or function '. Then it came to denote a function or office of any kind, as, e.g., of the physical organs of the 4
60 THE EPISTLE TO THE PHILIPPIANS 11. 19
19 But I liope in the Lord Jesus to send Timothy shortly unto you, that I also may he of good comfort, when I
body. It was further used of the ' office of priestly or ministerial func- tions ' ; and, later, came to be employed in the technical ecclesiastical sense of a ' liturgy'.
It occurs elsewhere in the New Testament in Luke i. 23 ; 2 Cor. ix. 12 ; Phil ii. 30; Heb. viii. 6; ix. 21 ; while the corresponding verb is found in Acts xiii. 2 ; Rom. xv. 27; Heb. x. II. A careful study of these passages will shew that the sense of the word varies between a sacerdotal or ministerial one and one of a far more general nature, e.g., collecting money, and assisting by personal attention an imprisoned friend.
In this verse, it probably continues the idea of the sacrifice, and refers to the ritual functions or details of that sacrifice.
Conybeare and Howson have ' the ministration of the sacrifice of your faith '.
Possibly, we may understand the ' sacrifice ' to denote faith's entire consecration to God, and the ' service