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0 EPISTLE TO THE PHILIPPIANS

FROM ROME ABOUT A.D. 61

BY WAY OF INTRODUCTION

There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul's Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul's joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Phi 0:1; Phi 0:3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Phi 0:2; Phi 0:3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

Some special books on Philippians are those by Beet (1891), Burns (1917), Dibelius (1911), Ellicott (new ed. 1890), Wohlenberg in Zahn Komm. (3rd ed. 1917), Haupt in Meyer Komm. (8 ed. 1902), Jones in Westm. Comm. (1920), Johnstone (1904), Jowett (1909), Kennedy in Exp. Gk. Test. (1903), Klopper (1893), Knabenbauer (1913), Lightfoot (9 ed. 1891), Lipsius (1893), Lohmeyer in Meyer Komm. (8 ed. 1930), Lueken (1906), Martin (New Cent. Bible), Michael (1928), Moule (Phil. Studies), Plummer (1919), Rainy (Exp. Bible 1893), Robertson (1917), Vincent (Int. Crit., 2 ed. 1910).

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1 Paul

( Παυλος). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon.Timothy

( Τιμοθεος). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Act 16:1; Act 16:13; Act 17:14). He had been there twice since (Act 19:22; Act 20:3).To all the saints

( πασ τοις αγιοις). The word saint ( αγιος) here is used for the professing Christians as in 1Co 1:2 which see as well as Rom 1:7 for the origin of the word. The word "all" ( πασ) means that all individual believers are included. Paul employs this word frequently in Philippians.In Christ Jesus

( εν Χριστω Ιησου). The centre for all Christian relations and activities for Paul and for us.In Philippi

( εν Φιλιπποις). See on Act 16:12 for discussion of this name.With the bishops

( συν επισκοποις). "Together with bishops," thus singled out from "all the saints." See Act 20:17; Act 20:28 for the use of this most interesting word as equivalent to πρεσβυτερος (elder). It is an old word from επισκεπτομα, to look upon or after, to inspect, so the overseer or superintendent. In the second century επισχοπος (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders).And deacons

( κα διακονοις). Technical sense here of the other church officers as in 1Ti 3:8-13, not the general use as in Mat 22:13. The origin of the office is probably seen in Act 6:1-6. The term is often applied to preachers (1Co 3:5; 2Co 3:6). The etymology ( δια, κονις) suggests raising a dust by hastening.

3 Upon

( επ). Basis of the thanksgiving.All

( παση). Note frequent use of "all" here ( πασηι, παντοτε, always, παση, again, παντων υμων, you all). The use of "you all" recurs several times (Phi 1:4; Phi 1:7 bis, Phi 1:8).

4 With joy

( μετα χαρας). Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Act 16:25).

5 For your fellowship

( επ τη κοινωνια υμων). "On the basis of your contribution" as in 2Co 8:4; 2Co 9:13; Act 2:42. The particular kind of "partnership" or "fellowship" involved is the contribution made by the Philippians for the spread of the gospel (Phi 1:7 συγκοινωνους and Phi 4:14 where συγκοινωνησαντες occurs).In furtherance of the gospel

( εις το ευαγγελιον). "For the gospel."From the first day until now

( απο της πρωτης ημερας αχρ του νυν). As when in Thessalonica (Phi 4:15), in Corinth (Act 18:5; 2Co 11:7-10), and now in Rome.

6 Being confident

( πεποιθως). Second perfect active of πειθω, to persuade.This very thing

( αυτο τουτο). Accusative of the inner object with πεποιθως, "this thing itself."Will perfect it

( επιτελεσε). Future active indicative of επιτελεω, will fully ( επι-) finish. God began and God will consummate it (see 2Co 8:6; Gal 3:3 where both words occur together as here), but not without their cooperation and partnership.Until the day of Jesus Christ

( αχρ ημερας Χριστου Ιησου). The second coming as in verse Phi 1:10. See 1Th 5:2; 1Th 5:4; 2Th 1:10; 2Th 2:2; 1Co 1:18; 1Co 3:13; 2Co 1:14; Rom 13:12. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

7 Because I have you in my heart

( δια το εχειν με εν τη καρδια υμας). Or "because you hold me in your heart." Literally, "because of the holding me (or you) in the heart as to you (or me)." One accusative is the object of the infinitive εχειν, the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts.In the defence

( εν τη απολογια). Old word (our word apology, but not our idea of apologizing), in the original sense in Act 22:1; Act 25:16. So also in verse Phi 1:16 below.Confirmation

( βεβαιωσε). Old word from βεβαιοω ( βεβαιοσ, βαινω), to make stable. In N.T. only here and Heb 6:16 about oath.Partakers with me of grace

( συγκοινωνους μου της χαριτος). Literally, "my co-sharers in grace" (objective genitive). "Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake" (Vincent, Int. Crit. Comm.).

8 My witness

( μαρτυς μου). Same solemn oath in Rom 1:9.I long after

( επιποθω). Longing ( ποθος) directed toward ( επ) the Philippians. Old word, chiefly in Paul in N.T.In the tender mercies

( εν σπλαγχνοις). Literally "in the bowels" as the seat of the affections.

9 May abound

( περισσευη). Present active subjunctive of περισσευω, may keep on overflowing, a perpetual flood of love, "yet more and more" ( ετ μαλλον κα μαλλον), but with necessary limitations (river banks), "in knowledge" ( εν επιγνωσε, in full knowledge) "and all discernment" ( παση αισθησε). The delicate spiritual perception ( αισθησις, old word from αισθανομα, only here in N.T. as the verb only in Luk 9:45 in N.T.) can be cultivated as in αισθητηριον (Heb 5:14)

10 So that ye may

( εις το υμας). Either purpose or result ( εις το plus infinitive as in Rom 1:11; Rom 1:20; Rom 3:26, etc.).Approve the things that are excellent

( δοκιμαζειν τα διαφεροντα). Originally, "test the things that differ." Cf. same idiom in Rom 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization.Sincere

( ειλικρινεις). Old word of uncertain origin from κρινω, to judge, by ειλη (sunlight) or to sift by rapid rolling ( ειλος). At any rate it means pure, unsullied.Void of offence

( απροσκοπο). Alpha privative προς and κοπτω, to cut, "not stumbled against" (not causing others to stumble) or if active "not stumbling against." Passive sense probably, not active as in 1Co 10:32. Common in the papyri, though not in ancient Greek writers.

11 Fruits of righteousness

( καρπον δικαιοσυνης). Singular, collective idea, fruit of righteousness. Accusative case retained with perfect passive participle.

12 The things which happened unto me

( τα κατ' εμε). "The things concerning me" = "my affairs" as common in Josephus.Have fallen out rather

( μαλλον εληλυθεν). "Have come rather." Second perfect active indicative of ερχομα.Unto the progress

( εις προκοπην). Late word from προκοπτω, common verb, to cut or strike forward, but this late substantive does not occur in classical Greek. It is a technical term in Stoic philosophy for "progress toward wisdom" and it appears also in the papyri and the LXX. In N.T. only here, verse Phi 1:25; 1Ti 4:15.

13 Throughout the whole praetorian guard

( εν ολω τω πραιτωριω). There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Mat 27:27; Mar 15:16; Joh 18:28; Joh 18:33; Joh 19:9; Act 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome "palace" would have to be the emperor's palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, "in the whole praetorium," allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

14 The most of the brethren

( τους πλειονας των αδελφων). "The more part of the brethren." The comparative with the article with the sense of the superlative as often in the Koine.In the Lord

( εν Κυριω). It is not clear whether this phrase is to be connected with "brethren" or with "being confident" ( πεποιθοτας), probably with πεποιθοτας. If so, then "through my bonds" ( τοις δεσμοις μου) would be the instrumental case and mean that by means of Paul's bonds the brethren "are more abundantly bold" ( περισσοτερως τολμαιν).

15 Even of envy and strife

( κα δια φθονον κα εριν). "Even because of" (accusative after δια). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife ( ερις) is more rivalry than schism. It is petty and personal jealousy of Paul's power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one's own class or profession as preachers with preachers, doctors with doctors.Of goodwill

( δι' ευδοκιαν). Because of goodwill toward Paul.

16 Of love

( εξ αγαπης). Out of love to Paul as well as to Christ. Put Phi 1:1 here as a flash-light.

17 Of faction

( εξ εριθειας). Out of partisanship. From εριθευω, to spin wool, and that from εριθος, a hireling. The papyri examples suit the idea of selfish ambition (Moulton and Milligan's Vocabulary). See 2Co 12:20; Gal 5:20.Not sincerely

( ουχ αγνως). "Not purely," that is with mixed and impure motives.To raise up affliction for my bonds

( θλιψιν εγειρειν τοις δεσμοις μου). Now that Paul is down they jump on him in mean and nagging ways. Dative case in δεσμοις. "To make my chains gall me" (Lightfoot).

18 What then?

( τ γαρ?). Sharp problem put up to Paul by the conduct of the Judaizers.Only that

( πλην οτ). Same idiom in Act 20:23. Πλην is adverb πλεον (more besides). As a preposition πλην means "except." This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached.Whether in pretence

( ειτε προφασε). Either from προφαινω, to shew forth, or προφημ, to speak forth, the ostensible presentation often untrue. See Act 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ.Yea, and will rejoice

( αλλα κα χαρησομα). Note affirmative, not adversative, use of αλλα. Volitive use of the future (second future passive) indicative ( χαρησομα) of χαιρω. Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

19 Will turn

( αποβησετα). Future middle indicative of αποβαινω, old verb, to come from, to come back, to turn out.To my salvation

( εις σωτηριαν). For his release from prison as he strongly hopes to see them again (Phi 1:26). Lightfoot takes the word to be Paul's eternal salvation and it must be confessed that verse Phi 1:20 (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here?Supply

( επιχορηγιας). Late and rare word (one example in inscription of first century A.D.). In N.T. only here and Eph 4:16. From the late verb επιχορηγεω (double compound, επι, χοροσ, ηγεομα, to furnish supply for the chorus) which see in 2Co 9:10; Gal 3:5.

20 Earnest expectation

( αποκαραδοκιαν). In Paul alone from αποκαραδοκεω (in papyri). See on Rom 8:19 for only other example.Shall be magnified

( μεγαλυνθησετα). Future passive indicative of μεγαλυνω, old verb, to make great, from μεγας (great). See Act 19:17.In my body

( εν τω σωματ μου). See Rom 12:1. It is harder often to make Christ great in the body than in the spirit.

21 For to me

( εμο γαρ). Fine example of the ethical dative. Paul gives his own view of living.To live is Christ

( το ζηιν Χριστος). No copula ( εστιν), but το ζηιν (the act of living present active infinitive) is the subject as is shown by the article το. Living is coextensive with Christ.Gain

( κερδος). Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, Phi 3:7; Tit 1:11.To die

( το αποθανειν, second aorist active infinitive, single act) is to cash in both principal and interest and so to have more of Christ than when living. So Paul faces death with independence and calm courage.

22 If this is the fruit of my work

( τουτο μο καρπος εργου). There is no ε (if) here in the Greek, but τουτο (this) seems to be resumptive and to repeat the conditional clause just before. If so, κα just after meansthen

and introduces the conclusion of the condition. Otherwise τουτο introduces the conclusion and κα meansand

.I wot not

( ου γνωριζω). "I know not." It seems odd to preserve the old English word "wot" here. But it is not clear that γνωριζω (old causative verb from γινωσκω) means just to know. Elsewhere in the N.T., as in Luk 2:15; Rom 9:22, it means to make known, to declare. The papyri examples mean to make known. It makes perfectly good sense to take its usual meaning here, "I do not declare what I shall choose."

23 I am in a strait

( συνεχομα). "I am held together." Present passive indicative of the common compound verb συνεχω, to hold together, to hem together as in Luk 8:45. "I am hemmed in on both sides" (Lightfoot).Betwixt the two

( εκ των δυο). "From the two (sides)." Pressure to live on, pressure to die and be with Christ.To depart

( εις το αναλυσα). Purpose clause, εις το and the aorist active infinitive αναλυσα, old compound verb, to unloose (as threads), to break up, to return (Luk 12:36, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. καταλυω in 2Co 5:1 for tearing down the tent.Very far better

( πολλω μαλλον κρεισσον). Double comparative (triple Lightfoot calls it because of πολλω) like Isocrates and the Koine often. See 2Co 7:13 for περισσοτερως μαλλον. Πολλω is the instrumental case of measure (by much).

24 In the flesh

( εν τη σαρκ). So B D G, but Aleph A C do not have εν. Unnecessary with επιμενω, to abide by (common verb).

25 And abide with you all

( κα παραμενω πασιν υμιν). Common Pauline idiom to repeat the simple verb ( μενω) as a compound ( παραμενω, future active indicative), old verb, to remain beside followed by locative case. See same idiom in χαιρω, συνχαιρω (Phi 2:17).

26 In Christ Jesus in me

( εν Χριστω Ιησου εν εμο). "In Christ Jesus" as the basis for the glorying ( καυχημα), "in me" as the instance in point.Through my presence

( δια της εμης παρουσιας). The word so often used of the second coming of Christ, but here in its ordinary sense as in Phi 2:12; 1Co 16:17.

27 Let your manner of life

( πολιτευεσθε). Old verb from πολιτης, citizen, and that from πολις, city, to be a citizen, to manage a state's affairs, to live as a citizen. Only twice in N.T., here and Act 23:1. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word "conversation" which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, "Only do ye live as citizens."Striving

( συναθλουντες). Rather, "striving together" as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian faith to produce energetic individualities" (Rainy). "Striving in concert" (Lightfoot).For the faith

( τη πιστε). For the teaching of the gospel, objective sense of πιστις (faith).

28 Affrighted

( πτυρομενο). Present passive participle of πτυρω, old verb, to frighten. The metaphor is of a timid or scared horse and from πτοεω ( πτοα, terror). "Not startled in anything."By the adversaries

( υπο των αντικειμενων). These men who were lined up against (present middle participle of αντικειμα) may have been Jews or Gentiles or both. See 2Th 2:4 for this late verb. Any preacher who attacks evil will have opposition.Evident token

( ενδειξις). Old word for proof. See 2Co 8:24; Rom 3:25. "An Attic law term" (Kennedy) and only in Paul in N.T.Perdition

( απωλειας). "Loss" in contrast with "salvation" ( σωτηριας).And that

( κα τουτο). Idiomatic adverbial accusative. "It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd" (Lightfoot).

29 In the behalf of Christ

( το υπερ Χριστου). Literally, "the in behalf of Christ." But Paul divides the idea and uses the article to again both with πιστευειν and with πασχειν. Suffering in behalf of Christ is one of God's gifts to us.

30 Conflict

( αγωνα). Athletic or gladiatorial contest as in 1Ti 6:12; 2Ti 4:7. The Philippians saw Paul suffer (Act 16:19-40; 1Th 2:2) as now they have heard about it in Rome.

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1 If

( ε). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true.Comfort

( παρακλησις). Rather, "ground of appeal to you in Christ." See 1Co 1:10; Eph 4:1.Consolation

( παραμυθιον). Old word from παραμυθεομα, persuasive address, incentive.Of love

( αγαπης). Objective genitive, "in love" (undefined as in Phi 2:1).Fellowship

( κοινωνια). Partnership in the Holy Spirit "whose first fruit is love" (Gal 5:22).Any tender mercies

( τις σπλαγχνα). Common use of this word for the nobler ςισχερα and so for the higher emotions. But τις is masculine singular and σπλαγχνα is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ε τις instead of ε τινα.

2 Fulfil

( πληρωσατε). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling ( το αυτο φρονητε, present active subjunctive, keep on thinking the same thing).Being of one accord

( συνψυχο). Late word here for the first time, from συν and ψυχη, harmonious in soul, souls that beat together, in tune with Christ and with each other.Of one mind

( το εν φρονουντες). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.

3 Through vainglory

( κατα κενοδοξιαν). Late word, only here in N.T., from κενοδοξος ( κενοσ, δοξα, Gal 5:26, only here in N.T.), empty pride.In lowliness of mind

( τη ταπεινοφροσυνη). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Col 2:18; Col 2:23. One of the words, like ταπεινος (Mat 11:29) and ταπεινοφρων (1Pe 3:8, here alone in N.T.) that Christianity has ennobled and dignified (Act 20:19).Better than himself

( υπερεχοντας εαυτων). Present active participle of υπερεχω in intransitive sense to excel or surpass with the ablative, "excelling themselves." See Rom 12:10.

4 Looking

( σκοπουντες). Present active participle of σκοπεω from σκοπος (aim, goal). Not keeping an eye on the main chance for number one, but for the good of others.

5 Have this mind in you

( τουτο φρονειτε εν υμιν). "Keep on thinking this in you which was also in Christ Jesus" ( ο κα εν Χριστω Ιησου). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.

6 Being

( υπαρχων). Rather, "existing," present active participle of υπαρχω. In the form of God ( εν μορφη θεου). Μορφη means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ.A prize

( αρπαγμον). Predicate accusative with ηγησατο. Originally words in -μος signified the act, not the result ( -μα). The few examples of αρπαγμος (Plutarch, etc.) allow it to be understood as equivalent to αρπαγμα, like βαπτισμος and βαπτισμα. That is to say Paul means a prize to be held on to rather than something to be won ("robbery").To be on an equality with God

( το εινα ισα θεο). Accusative articular infinitive object of ηγησατο, "the being equal with God" (associative instrumental case θεω after ισα). Ισα is adverbial use of neuter plural with εινα as in Rev 21:16.Emptied himself

( εαυτον εκενωσε). First aorist active indicative of κενοω, old verb from κενος, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a Κενοσις doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

7 The form of a servant

( μορφην δουλου). He took the characteristic attributes ( μορφην as in verse Phi 2:6) of a slave. His humanity was as real as his deity.In the likeness of men

( εν ομοιωματ ανθρωπων). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between υπαρχων (eternal existence in the μορφη of God) and γενομενος (second aorist middle participle of γινομα, becoming, definite entrance in time upon his humanity).

8 In fashion

( σχηματ). Locative case of σχημα, from εχω, to have, to hold. Bengel explains μορφη by forma, ομοιωμα by similitudo, σχημα by habitus. Here with σχημα the contrast "is between what He is in Himself, and what He appeared in the eyes of men" (Lightfoot).He humbled himself

( εταπεινωσεν εαυτον). First aorist active of ταπεινοω, old verb from ταπεινος. It is a voluntary humiliation on the part of Christ and for this reason Paul is pressing the example of Christ upon the Philippians, this supreme example of renunciation. See Bruce's masterpiece, The Humiliation of Christ.Obedient

( υπηκοος). Old adjective, giving ear to. See Act 7:39; 2Co 2:9.Unto death

( μεχρ θανατου). "Until death." See "until blood" ( μεχρις αιματος, Heb 12:4).Yea, the death of the cross

( θανατου δε σταυρου). The bottom rung in the ladder from the Throne of God. Jesus came all the way down to the most despised death of all, a condemned criminal on the accursed cross.

9 Wherefore

( διο). Because of which act of voluntary and supreme humility.Highly exalted

( υπερυψωσε). First aorist indicative of υπερυψοω ( υπερ and υψος) late and rare word (LXX and Byzantine). Here only in N.T. Because of Christ's voluntary humiliation God lifted him above or beyond ( υπερ) the state of glory which he enjoyed before the Incarnation. What glory did Christ have after the Ascension that he did not have before in heaven? What did he take back to heaven that he did not bring? Clearly his humanity. He returned to heaven the Son of Man as well as the Son of God.The name which is above every name

( το ονομα το υπερ παν ονομα). What name is that? Apparently and naturally the nameJesus

, which is given in verse Phi 2:10. Some think it is "Jesus Christ," some "Lord," some the ineffable name Jehovah, some merely dignity and honour.

10 That in the name of Jesus every knee should bow

( ινα εν τω ονοματ Ιησου παν γονυ καμψη). First aorist active subjunctive of καμπτω, old verb, to bend, to bow, in purpose clause with ινα. Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Rom 8:22; Eph 1:20-22 and in particular Rev 5:13.Under the earth

( καταχθονιων). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.

11 Should confess

( εξομολογησητα). First aorist middle subjunctive of εξομολογεομα with ινα for purpose.Lord

( Κυριος). Peter (Act 2:36) claimed that God made Christ "Lord." See also 1Co 8:6; 1Co 12:3; Rom 10:9. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and "is the basis and the object of worship."

12 Not as in my presence only

( μη ως εν τη παρουσια μονον). B and a few other MSS. omit ως. The negative μη goes with the imperative κατεργαζεσθε (work out), not with υπηκουσατε (obeyed) which would call for ουχ.Much more

( πολλω μαλλον). They are not to render eye-service only when Paul is there, but much more when he is away.Work out

( κατεργαζεσθε). Perfective use of κατα (down) in composition, work on to the finish. This exhortation assumes human free agency in the carrying on the work of one's salvation.With fear and trembling

( μετα φοβου κα τρομου). "Not slavish terror, but wholesome, serious caution" (Vincent). "A nervous and trembling anxiety to do right" (Lightfoot). Paul has no sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle and growth. He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes. Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both.

13 Which worketh in you

( ο ενεργων εν υμιν). Articular present active participle of ενεργεω from ενεργος ( εν, εργον) one at work, common verb from Aristotle on, to be at work, to energize. God is the Energy and the Energizer of the universe. Modern scientists, like Eddington, Jeans, and Whitney, are not afraid to agree with Paul and to put God back of all activity in nature.Both to will and to work

( κα το θελειν κα το ενεργειν). "Both the willing and the working (the energizing)." God does it all, then. Yes, but he puts us to work also and our part is essential, as he has shown in verse Phi 2:12, though secondary to that of God.For his good-pleasure

( υπερ της ευδοκιας). So Whitney puts "the will of God" behind gravitation and all the laws of nature.

14 Without murmurings

( χωρις γογγυσμων). See on Act 6:1 for this late onomatopoetic word from γογγυζω, to mutter, to grumble.Disputings

( διαλογισμων). Or questionings as in Luk 24:38. The grumblings led to disputes.

15 That ye may be

( ινα γενησθε). Rather, "that ye may become" (second aorist middle subjunctive of γινομα, to become).Blameless

( αμεμπτο). Free from censure ( μεμφομα, to blame).Harmless

( ακεραιο). Unmixed, unadulterated as in Rom 16:19.Without blemish

( αμωμα). Without spot, "unblemished in reputation and in reality" (Vincent).In the midst of

( μεσον). Preposition with genitive.Crooked

( σκολιας). Old word, curved as opposed to ορθος, straight. See on Act 2:40.Perverse

( διεστραμμενης). Perfect passive participle of διαστρεφω, to distort, to twist, to turn to one side ( δια, in two). Old word. See Mat 17:17; Act 13:10.

16 As lights in the world

( ως φωστηρες εν κοσμω). As luminaries like the heavenly bodies. Christians are the light of the world (Mat 5:14) as they reflect the light from Christ (Joh 1:4; Joh 8:12), but here the word is not φως (light), but φωστηρες (luminaries, stars). The place for light is the darkness where it is needed.Holding forth

( επεχοντες). Present active participle of επεχω. Probably not connected with the preceding metaphor in φωστηρες. The old meaning of the verb επεχω is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Act 3:5).That I may have

( εμο). Ethical dative, "to me as a ground of boasting."

17 And if I am offered

( ε κα σπενδομα). Though I am poured out as a libation. Old word. In N.T. only here and 2Ti 4:6. Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both χαιρω and συνχαιρω twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood.

19 That I also may be of good comfort

( ινα καγω ευψυχω). Present subjunctive with ινα in purpose clause of the late and rare verb ευψυχεω, from ευψυχος (cheerful, of good spirit). In papyri and ευψυχε (be of good cheer) common in sepulchral inscriptions.When I know

( γνους). Second aorist active participle of γινωσκω.

20 Likeminded

( ισοψυχον). Old, but very rare adjective ( ισοσ, ψυχη), like ισοτιμος in 2Pe 1:1. Only here in N.T. Likeminded with Timothy, not with Paul.Truly

( γνησιως). "Genuinely." Old adverb, only here in N.T., from γνησιος (Phi 4:3), legitimate birth, not spurious.

21 They all

( ο παντες). "The whole of them." Surely Luke was away from Rome at this juncture.

22 The proof

( την δοκιμην). "The test" as of metals (2Co 2:9; 2Co 9:13). Three times they had seen Timothy (Act 16:13; Act 19:22; Act 20:3).With me

( συν εμο). Paul's delicacy of feeling made him use συν rather than εμο alone. Timothy did not serve Paul.In furtherance of

( εις). See Phi 1:5 for this use of εις.

23 So soon as I shall see

( ως αν αφιδω). Indefinite temporal clause with ως αν and the second aorist active subjunctive of αφοραω. The oldest MSS. (Aleph A B D) have αφιδω (old aspirated form) rather than απιδω.How it will go with me

( τα περ εμε). On the force of απο with οραω (look away) see Heb 12:2. "The things concerning me," the outcome of the trial. Cf. 1Co 4:17; 1Co 4:19.

24 In the Lord

( εν Κυριω). Not a perfunctory use of this phrase. Paul's whole life is centred in Christ (Gal 2:20).

25 I counted it

( ηγησαμην). Epistolary aorist from the point of view of the readers.Epaphroditus

( Επαφροδιτον). Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Col 1:7. Note one article τον (the) with the three epithets given in an ascending scale (Lightfoot), brother ( αδελφον, common sympathy), fellow-worker ( συνεργον, common work), fellow-soldier ( συνστρατιωτην, common danger as in Phm 1:2). Μου (my) and υμων (your) come together in sharp contrast.Messenger

( αποστολον). See 2Co 8:23 for this use of αποστολος as messenger (missionary).Minister

( λειτουργον). See on Rom 13:6; Rom 15:16 for this ritualistic term.

26 He longed after

( επιποθων ην). Periphrastic imperfect of επιποθεω (Phi 1:8), "he was yearning after."You all

( παντας υμας). So again (Phi 1:5; Phi 1:7; Phi 1:8).Was sore troubled

( αδημονων). Periphrastic imperfect again (repeat ην) of the old word αδημονεω either from an unused αδημων ( α privative and δημος, away from home, homesick) or from αδημων, αδησα (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Mat 26:37; Mar 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" ( διοτ ηκουσατε οτ ησθενησε), "because ye heard that he fell sick" (ingressive aorist).He was sick

( ησθενησε). Ingressive aorist, "he did become sick."Nigh unto death

( παραπλησιον θανατω). Only example in N.T. of this compound adverbial preposition (from the adjective παραπλησιος) with the dative case.

28 Ye may rejoice

( χαρητε). Second aorist passive subjunctive with ινα in final clause of χαιρω, to rejoice.That I may be the less sorrowful

( καγω αλυποτερος ω). Present subjunctive with ινα and comparative of old compound adjective αλυπος ( α privative and λυπη, more free from grief). Beautiful expression of Paul's feelings for the Philippians and for Epaphroditus.

29 In honour

( εντιμους). Old compound adjective ( εν, τιμη), prized, precious (Luk 7:2; Luk 14:8; 1Pe 2:4; 1Pe 2:6). Predicate accusative. Noble plea in behalf of Christ's minister.

30 Hazarding his life

( παραβολευσαμενος τη ψυχη). First aorist middle participle of παραβολευω (from the adjective παραβολος), to place beside. The old Greek writers used παραβαλλομα, to expose oneself to danger. But Deissmann (Light from the Ancient East, p. 88) cites an example of παραβολευσαμενος from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word παραβολαν (riskers) was applied to the Christians who risked their lives for the dying and the dead.

3

1 Finally

( το λοιπον). Accusative of general reference, literally, "as for the rest." So again in Phi 4:8. It (or just λοιπον) is a common phrase towards the close of Paul's Epistles (2Th 3:1; 2Co 13:11). In Eph 6:10 we have του λοιπου (genitive case). But Paul uses the idiom elsewhere also as in 1Co 7:29; 1Th 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times.To write the same things

( τα αυτα γραφειν). Present active articular infinitive, "the going on writing the same things." What things? He has just used χαιρετε (go on rejoicing) again and he will repeat it in Phi 4:4. But in verse Phi 3:2 he uses βλεπετε three times. At any rate Paul, as a true teacher, is not afraid of repetition.Irksome

( οκνηρον). Old adjective from οκνεω, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" ( ασφαλες) for you. Old adjective from α privative and σφαλλω, to totter, to reel. See Act 21:34.

2 Beware

( βλεπετε). Three times for urgency and with different epithet for the Judaizers each time.The dogs

( τους κυνας). The Jews so termed the Gentiles which Jesus uses in a playful mood ( κυναριοις, little dogs) to the Syro-Phoenician woman (Mat 15:26). Paul here turns the phrase on the Judaizers themselves.The evil workers

( τους κακους εργατας). He had already called the Judaizers "deceitful workers" ( εργατα δολιο) in 2Co 11:13.The concision

( την κατατομην). Late word for incision, mutilation (in contrast with περιτομη, circumcision). In Symmachus and an inscription. The verb κατατεμνω is used in the LXX only of mutilations (Lev 21:5; 1Ki 18:28).

3 For we

( ημεις γαρ). We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Rom 2:25-29; Col 2:11; Eph 2:11). See Gal 5:12 for αποτεμνειν (to cut off) in sense of mutilation also.By the Spirit of God

( πνευματ θεου). Instrumental case, though the dative case as the object of λατρευω makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God).No

( ουκ). Actual condition rather than μη with the participle.In the flesh

( εν σαρκ). Technical term in Paul's controversy with the Judaizers (2Co 11:18; Gal 6:13). External privileges beyond mere flesh.

4 Might have

( εχων). Rather, "even though myself having."Confidence

( πεποιθησιν). Late word, condemned by the Atticists, from πεποιθα (just used). See 2Co 1:15; 2Co 3:4.

5 Thinketh to have confidence

( δοκε πεποιθενα). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like Mat 3:9 "think not to say" and 1Co 11:16, "thinks that he has ground of confidence in himself."I yet more

( εγω μαλλον). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses Phi 3:5; Phi 3:6.Circumcised the eighth day

( περιτομη οκταημερος). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like τεταρταιος (Joh 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luk 2:21).Of the stock of Israel

( εκ γενους Ισραηλ). Of the original stock, not a proselyte.Benjamin

( Βενιαμιν). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Jdg 5:14).A Hebrew of the Hebrews

( Εβραιος εξ Εβραιων). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Act 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Act 21:40; Act 22:2) and Hebrew, but he had not become Hellenized.A Pharisee

( Φαρισαιος). In distinction from the Sadducees (Gal 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Act 23:6). Cf. 2Co 11:22.

6 As touching zeal

( κατα ζηλος). So the old MSS. treating ζηλος as neuter, not masculine. He was a zealot against Christianity, "persecuting the church" ( διωκων την εκκλησιαν). He was the ringleader in the persecution from the death of Stephen till his own conversion (Act 8:1-9).Found blameless

( γενομενος αμεμπτος). "Having become blameless" (Gal 1:14). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

7 Were gain to me

( εν μο κερδη). "Were gains (plural, see on Phi 1:21) to me (ethical dative)." Paul had natural pride in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin.Have I counted

( ηγημα). Perfect middle indicative, state of completion and still true.Loss

( ζημιαν). Old word for damage, loss. In N.T. only in Phil. and Act 27:10; Act 27:21. Debit side of the ledger, not credit.

8 Yea, verily, and

( αλλα μεν ουν γε κα). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative ( ηγουμα), "I still count all things loss for the excellency of the knowledge ( το υπερεχον, the surpassingness, neuter articular participle of υπερεχω, Phi 2:3) of Christ Jesus my Lord."Dung

( σκυβαλα). Late word of uncertain etymology, either connected with σκωρ (dung) or from ες κυνας βαλλω, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T.That I may gain Christ

( ινα Χριστον κερδησω). First aorist active subjunctive of κερδαω, Ionic form for κερδαινω with ινα in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

9 Be found in him

( ευρεθω εν αυτω). First aorist (effective) passive subjunctive with ινα of ευρισκω. At death (2Co 5:3) or when Christ comes. Cf. Phi 2:8; Gal 2:17.Through faith in Christ

( δια πιστεως Χριστου). The objective genitive Χριστου, not subjective, as in Gal 2:16; Gal 2:20; Rom 3:22. Explained further by επ τη πιστε (on the basis of faith) as in Act 3:16.

10 That I may know him

( του γνωνα αυτον). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of γινωσκω, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience.The power of his resurrection

( την δυναμιν της αναστασεως αυτου). Power (Lightfoot) in the sense of assurance to believers in immortality (1Co 15:14; Rom 8:11), in the triumph over sin (Rom 4:24), in the dignity of the body (1Co 6:13; Phi 3:21), in stimulating the moral and spiritual life (Gal 2:20; Rom 6:4; Col 2:12; Eph 2:5). See Westcott's The Gospel of the Resurrection, ii, 31.The fellowship of his sufferings

( την κοινωνιαν των παθηματων αυτου). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Col 1:24).Becoming conformed to his death

( συμμορφιζομενος τω θανατω αυτου). Present passive participle of συμμορφιζω, late verb from συμμορφος, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See Rom 6:4 for συμφυτο in like sense and 2Co 4:10. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).

11 If by any means I may attain

( ε πως καταντησω). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ε πως, see Rom 1:10; Rom 11:14 where παραζηλωσω can be either future indicative or aorist subjunctive like καταντησω here (see subjunctive καταλαβω in verse Phi 3:12), late compound verb κατανταω.Resurrection

( εξαναστασιν). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double εξ ( τεν εξαναστασιν την εκ νεκρων). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

12 Not that

( ουχ οτ). To guard against a misunderstanding as in Joh 6:26; Joh 12:6; 2Co 1:24; Phi 4:11; Phi 4:17.I have already obtained

( ηδη ελαβον). Rather, "I did already obtain," constative second aorist active indicative of λαμβανω, summing up all his previous experiences as a single event.Or am already made perfect

( η ηδη τετελειωμα). Perfect passive indicative (state of completion) of τελειοω, old verb from τελειος and that from τελος (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him.But I press on

( διωκω δε). He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω, as in 1Co 14:1; Rom 9:30; 1Ti 6:11).If so be that

( ε κα). "I follow after." The condition (third class, ει--καταλαβω, second aorist active subjunctive of καταλαμβανω) is really a sort of purpose clause or aim. There are plenty of examples in the Koine of the use of ε and the subjunctive as here (Robertson, Grammar, p. 1017), "if I also may lay hold of that for which ( εφ' ω, purpose expressed by επ) I was laid hold of ( κατελημφθην, first aorist passive of the same verb καταλαμβανω) by Christ Jesus." His conversion was the beginning, not the end of the chase.

13 Not yet

( ουπω). But some MSS. read ου (not).To have apprehended

( κατειληφενα). Perfect active infinitive of same verb καταλαμβανω (perfective use of κατα, to grasp completely). Surely denial enough.But one thing

( εν δε). No verb in the Greek. We can supply ποιω (I do) or διωκω (I keep on in the chase), but no verb is really needed. "When all is said, the greatest art is to limit and isolate oneself" (Goethe), concentration.Forgetting the things which are behind

( τα μεν οπισω επιλανθανομενος). Common verb, usually with the genitive, but the accusative in the Koine is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it).Stretching forward

( επεκτεινομενος). Present direct middle participle of the old double compound επεκτεινω (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

14 Toward the goal

( κατα σκοπον). "Down upon the goal," who is Jesus himself to whom we must continually look as we run (Heb 12:2). The word means a watchman, then the goal or mark. Only here in N.T.Unto the prize

( εις το βραβειον). Late word (Menander and inscriptions) from βραβευς (umpire who awards the prize). In N.T. only here and 1Co 9:24.Of the high calling

( της ανω κλησεως). Literally, "of the upward calling." The goal continually moves forward as we press on, but yet never out of sight.

15 As many as be perfect

( οσο τελειο). Here the term τελειο means relative perfection, not the absolute perfection so pointedly denied in verse Phi 3:12. Paul here includes himself in the group of spiritual adults (see Heb 5:13).Let us be thus minded

( τουτο φρονωμεν). Present active volitive subjunctive of φρονεω. "Let us keep on thinking this," viz. that we have not yet attained absolute perfection.If ye are otherwise minded

( ε τ ετερως φρονειτε). Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect.Shall God reveal unto you

( ο θεος υμιν αποκαλυψε). He turns such cases over to God. What else can he do with them?Whereunto we have already come

( εις ο εφθασαμεν). First aorist active indicative of φθανω, originally to come before as in 1Th 4:15, but usually in the Koine simply to arrive, attain to, as here.

16 By that same rule let us walk

( τω αυτω στοιχειν) Aleph A B do not have κανον (rule). Besides στοιχειν is the absolute present active infinitive which sometimes occurs instead of the principal verb as in Rom 12:15. Paul means simply this that, having come thus far, the thing to do is to go "in the same path" ( τω αυτω) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

17 Imitators together of me

( συνμιμητα μου). Found only here so far, though Plato uses συμμιμεισθα. "Vie with each other in imitating me" (Lightfoot).Mark

( σκοπειτε). Old verb from σκοπος (verse Phi 3:14). "Keep your eyes on me as goal." Mark and follow, not avoid as in Rom 16:17.An ensample

( τυπον). Originally the impression left by a stroke (Joh 20:25), then a pattern (mould) as here (cf. 1Th 1:7; 1Co 10:6; 1Co 10:11; Rom 5:14; Rom 6:17).

18 I told you often

( πολλακις ελεγον). Imperfect active, repetition in Paul s warnings to them.Even weeping

( κα κλαιων). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2Co 2:4).The enemies of the cross of Christ

( τους εχθρους του σταυρου του Χριστου). Either the Judaizers who denied the value of the cross of Christ (Gal 5:11; Gal 6:12; Gal 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1Jn 2:4).

19 Whose god is the belly

( ου το θεος η κοιλια). The comic poet Eupolis uses the rare word Κοιλιοδαιμων for one who makes a god of his belly and Seneca speaks of one who abdomini servit. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame.Who mind earthly things

( ο τα επιγεια φρονουντες). Anacoluthon. The nominative does not refer to πολλο at the beginning, but with the accusative τους εχθρους in between. See Mar 12:40.

20 Our citizenship

( ημων το πολιτευμα). Old word from πιλιτευω (Phi 1:27), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (Joh 18:36). Milligan (Vocabulary) doubts if commentators are entitled to translate it here: "We are a colony of heaven," because such a translation reverses the relation between the colony and the mother city. But certainly here Paul's heart is in heaven.We wait for

( απεκδεχομεθα). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul's eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

21 Shall fashion anew

( μετασχηματισε). Future active indicative of μετασχηματιζω for which see 1Co 4:6; 2Co 11:13.Conformed to

( συμμορφον). For which ( συν, μορφη) see Rom 8:29, only N.T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ's glory (1Co 15:54).According to the working

( κατα την ενεργειαν). "According to the energy." If any one doubts the power of Christ to do this transformation, Paul replies that he has power "even to subject all things unto himself."

4

1 Longed for

( επιποθητο). Late and rare verbal adjective (here alone in N.T.) from επιποθεω.So stand fast

( ουτο στηκετε). Present active imperative of στηκω (late present from perfect εστηκα from ιστημ). See Phi 1:27. They were tempted to defection. Standing firm is difficult when a panic starts.

2 Euodia

( Ευοδιαν). This name means literally "prosperous journey" ( ευ, οδος). It occurs in the inscriptions.Syntyche

( Συντυχην). From συντυγχανω, to meet with and so "pleasant acquaintance" or "good-luck." Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women" (Kennedy).

3 True yokefellow

( γνησιε συνζυγε). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word συνζυγε. Unfortunately for that view γνησιε is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was.Help these women

( συνλαμβανου αυταις). Present middle imperative of συνλαμβανω, to seize (Mat 26:55), to conceive (Luk 1:24), then to take hold together with one (associative instrumental case), to help as here (Luk 5:7). "Take hold with them."They laboured with me

( συνηθλησαν μο). First aorist active indicative of συναθλεω (for which see Phi 1:27) with associative instrumental case ( μο).With Clement also

( μετα κα Κλημεντος). There is no evidence that he was Clement of Rome as the name is common.In the book of life

( εν βιβλω ζωης). The only instance of this expression in the N.T. outside of the Apocalypse (Phi 3:5; Phi 13:8; Phi 17:8, etc.). Hence real Christians in spite of their bickerings.

4 Again I will say

( παλιν ερω). Future active indicative of defective verb ειπον.Rejoice

( χαιρετε). Present active imperative as in Phi 3:1, repeated for emphasis in spite of discouragements. Not in the sense of "Farewell" here.

5 Your forbearance

( το επιεικες υμων). "Your gentleness," "your sweet reasonableness" (Matthew Arnold), "your moderation." Old adjective ( επι, εικος) as in Jas 3:17; 1Ti 3:3. Article and neuter singular here= η επιεικεια (Act 24:4; 2Co 10:1) like to χρηστον in Rom 2:4.The Lord is at hand

( ο κυριος εγγυς). "The Apostle's watchword" (Lightfoot), as in 1Co 16:22 ( Μαραν αθα, Aramaic equivalent, Our Lord cometh). Unless, indeed, εγγυς here means near in space instead ofnigh

in time.

6 In nothing be anxious

( μηδεν μεριμνατε). Present imperative in prohibition, "stop being anxious." See μη μεριμνατε in Mat 6:31.With thanksgiving

( μετα ευχαριστιας). In all the forms of prayer here named thanksgiving should appear.

7 The peace of God

( η ειρηνη του θεου). See in 2Th 3:16 "the Lord of peace" ( ο Κυριος της ειρηνης) and verse Phi 4:9 for "the God of peace" ( ο θεος της ειρηνης).Shall guard

( φρουρησε). "Shall garrison," future active indicative of φρουρεω, old verb from φρουρος ( προ-οροσ, προοραω, to see before, to look out). See Act 9:24; 2Co 11:32. God's peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing.

8 Finally

( το λοιπον). See on Phi 3:1.Whatsoever

( οσα). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool).Honourable

( σεμνα). Old word from σεβω, to worship, revere. So revered, venerated (1Ti 3:8).Pure

( αγνα). Old word for all sorts of purity. There are clean things, thoughts, words, deeds.Lovely

( προσφιλη). Old word, here only in N.T., from προς and φιλεω, pleasing, winsome.Of good report

( ευφημα. Old word, only here in N.T., from ευ and φημη, fair-speaking, attractive.If there be any

( ε τις). Paul changes the construction from οσα (whatsoever) to a condition of the first class, as in Phi 2:1, with two substantives.Virtue

( αρετη). Old word, possibly from αρεσκω, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phi 4:8; 1Pe 2:9; 2Pe 1:3; 2Pe 1:5). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (Isa 42:12; Isa 43:21) of God's splendour and might (Deissmann, Bible Studies, p. 95) in connection with "praise" ( επαινος) as here or even meaning praise.Think on these things

( ταυτα λογιζεσθε). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

9 In me

( εν εμο). Paul dares to point to his life in Philippi as an illustration of this high thinking. The preacher is the interpreter of the spiritual life and should be an example of it.These things do

( ταυτα πρασσετε). Practise as a habit ( πρασσω, not ποιεω).

10 I rejoice

( εχαρην). Second aorist passive indicative of χαιρω, a timeless aorist. I did rejoice, I do rejoice.Greatly

( μεγαλως). Old adverb, only here in N.T., from μεγας (great).Now at length

( ηδη ποτε). In N.T. only here and Rom 1:10. Ποτε is indefinite past (interval), ηδη immediate present.Ye have revived

( ανεθαλετε). Second aorist active indicative of old poetic word (Homer), αναθαλλω, to sprout again, to shoot up, to blossom again. So in the LXX five times, though rare and literary word.Your thought for me

( το υπερ εμου φρονειν). Accusative case of the articular present active infinitive the object of ανεθαλετε used transitively. "You caused your thinking of me to bloom afresh."Wherein

( εφ' ω). "In which," "upon which" (locative case). A loose reference to Paul's interests as involved in their thinking of him.Ye did indeed take thought

( κα εφρονειτε). Imperfect active, "ye were also (or had been also) thinking."Ye lacked opportunity

( ηκαιρεισθε). Imperfect middle of ακαιρεομα, late and rare word, here only in N.T., from ακαιρος ( α privative, καιρος), not to have a chance, the opposite of ευκαιρεω (Mar 6:31).

11 In respect of want

( καθ' υστερησιν). Late and rare word from υστερεω, to be behind or too late, only here and Mar 12:44 in N.T.I have learned

( εμαθον). Simply, "I did learn" (constative second aorist active indicative of μανθανω, to learn, looking at his long experience as a unit.In whatsoever state I am

( εν οις ειμ). "In what things (circumstances) I am."To be content

( αυταρκης εινα). Predicate nominative with the infinitive of the old adjective αυταρκης (from αυτος and αρκεω, to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though αυταρκεια occurs in 2Co 9:8; 1Ti 6:6. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: "He that is content with least, for αυταρκεια is nature's wealth."

12 I know how

( οιδα). Followed by the infinitive οιδα has this sense. So here twice, with ταπεινουσθα, to be humbled, from ταπεινος, and with περισσευειν, to overflow.Have I learned the secret

( μεμυημα). Perfect passive indicative of μυεω, old and common word from μυω, to close (Latin mutus), and so to initiate with secret rites, here only in N.T. The common word μυστηριον (mystery) is from μυστης (one initiated) and this from μυεω, to initiate, to instruct in secrets. Paul draws this metaphor from the initiatory rites of the pagan mystery-religions.To be filled

( χορταζεσθα). Old verb from χορτος (grass, hay) and so to fatten like an animal.To be hungry

( πειναιν). Old verb from πεινα (hunger) and kin to πενης, poor man who has to work for his living ( πενομα).

13 I can do all things

( παντα ισχυω). Old verb to have strength ( ισχυς).In him that strengtheneth me

( εν τω ενδυναμουντ με). Late and rare verb (in LXX) from adjective ενδυναμος ( εν, δυναμις). Causative verb to empower, to pour power into one. See same phrase in 1Ti 1:12 τω ενδυναμωσαντ με (aorist tense here). Paul has such strength so long as Jesus keeps on putting power ( δυναμις) into him.

14 That ye had fellowship

( συνκοινωνησαντες). First aorist active participle (simultaneous action with the principal verb καλως εποιησατε). "Ye did well contributing for my affliction."

15 In the beginning of the gospel

( εν αρχη του ευαγγελιου). After he had wrought in Philippi (2Th 2:13).Had fellowship

( εκοινωνησεν). "Had partnership" (first aorist active indicative).In the matter

( εις λογον). "As to an account." No other church opened an account with Paul.Of giving and receiving

( δοσεως κα λημψεως). Credit and debit. A mercantile metaphor repeated in verse Phi 4:17 by εις λογον υμων (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Co 11:8).But ye only

( ε μη υμεις μονο). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Act 13:1-3).

16 Once and again

( κα απαξ κα δις). "Both once and twice" they did it "even in Thessalonica" and so before Paul went to Corinth." See the same Greek idiom in 1Th 2:18.

17 I seek for

( επιζητω). Old verb, in N.T. only here and Rom 11:7 (linear present, I am seeking for). Lightfoot calls it "the Apostle's nervous anxiety to clear himself" of wanting more gifts. Why not say his delicate courtesy?

18 I have all things

( απεχω παντα). As a receipt in full in appreciation of their kindness. Απεχω is common in the papyri and the ostraca for "receipt in full" (Deissmann, Bible Studies, p. 110). See Mat 6:2; Mat 6:5; Mat 6:16.I am filled

( πεπληρωμα). Perfect passive indicative of πληροω. "Classical Greek would hardly use the word in this personal sense" (Kennedy).An odour of a sweet smell

( οσμην ευωδιας). Οσμη, old word from οζω, to smell. Ευωδια, old word from ευ and οζω. In Eph 5:2 both words come together as here and in 2Co 2:15 we have ευωδια (only other N.T. example) and in verse 2Co 2:16 οσμη twice. Ευωδιας here is genitive of quality.Sacrifice

( θυσιαν). Not the act, but the offering as in Rom 12:1.Well-pleasing

( ευαρεστον). As in Rom 12:1.

19 According to his riches in glory

( κατα το πλουτος αυτου εν δοξη). God has an abundant treasure in glory and will repay the Philippians for what they have done for Paul. The spiritual reward is what spurs men into the ministry and holds them to it.

20 The glory

( η δοξα). "The doxology flows out of the joy of the whole epistle" (Bengel).

21 They that are of Caesar's household

( ο εκ της Καισαρος οικιας). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still.