Without murmurings ( ). See on Ac 6:1 for this late onomatopoetic word from , to mutter, to grumble.

Disputings (). Or questionings as in Lu 24:38. The grumblings led to disputes.

Fuente: Robertson’s Word Pictures in the New Testament

Murmurings [] . See on Jude 1:16; Joh 6:41. Compare 1Co 10:10.

Disputings [] . See on Mr 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb dialogizomai is invariably used in the sense of to reason or discuss, either with another or in one’s own mind, Mt 16:7; Mt 21:25; Mr 2:6; Luk 12:17. The noun is sometimes rendered thoughts, as Mt 14:19; Mr 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1Ti 2:8. Better here questionings or doubtings. See on Rom 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God.

Fuente: Vincent’s Word Studies in the New Testament

1) “Do all things” (panta poiete) “Do ye all (kind of) things, relating to service and conduct in the work of God, Jas 3:13-16; Jas 5:9.

2) “Without murmurings and disputings” (choris gongusmon kai dialogismon) “Without apart from, or void of murmurings and disputings,” which brings the chastening of God upon His ungrateful children, 1Co 10:10-11; and without expressing existence of old grudges, 1Pe 4:9; Gal 5:15.

Fuente: Garner-Howes Baptist Commentary

14 Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psa 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, (126) gives to others occasion of complaint. (127) Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper ( μεμψιμοιρία) (128) is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.

(126) “ Cerchant outre mesure son proufit et vtilite particuliere;” — “Seeking beyond measure his own particular profit and advantage.”

(127) “ Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres;” — “The fault that is in very many — that they are full of complaints as to others.”

(128) The term is used by Aristotle. See Arist. Virt. et. Vit. 7. 6. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Php. 2:14. Do all things without murmurings.Without mutterings, as men who in cowardice dare not speak plainly what they think. We must consider the warning as against God on account of what He imposed on them both to do and to suffer. And disputings.The word goes much deeper than the restricted meaning of disputings. It seems here to mean without first entering upon scrupulous considerings as to whether you are under any obligation thereto, whether it is not too difficult, whether prudent, and the like (Meyer).

Php. 2:15. That ye may be blameless.Sons of God they are already; they are now to become worthy sons. In the word blameless we have the idea of a character in which no grace is defective (Heb. 8:7 is a good illustration. If the first covenant had been faultless, a second would have been superfluous). And harmless.Christs own counsel. Be harmless as doves. Lit. the word means unmixed, unadulterated, and figuratively, artless. Of sophistries and the deep things of Satan he would rather they were in happy ignorance (Mat. 10:16; Rom. 16:19). Without rebuke.Vulgate, immaculatum. The word is originally a sacrifiical term. It describes the victim in which the keen inquisitorial eye of the official inspector has found no fault. So (1Pe. 1:19) of the Lamb of God, in the whiteness of spotless innocency. Crooked and perverse generation.St. Peter uses the former word in his indictment of the men of his own day (Act. 2:40), and to describe cross-tempered masters (1Pe. 2:18). The Rabbins take the term perverse as used in Ecc. 7:13 (LXX.) to denote those bodily deformed. Here, as in our Lords use (Mat. 17:17), of a moral nature all warped and knotted. Ye shine as lights in the world.R.V. ye are seen, A metaphor from the heavenly luminaries (Gen. 1:14; Gen. 1:16; Mat. 5:14).

Php. 2:16. Holding forth the word of life.If we are to look for any metaphor it would most naturally be that of offering food or wine (Lightfoot). Why it should be at all events wholly unconnected with the preceding image in lights in the world one does not quite see. There is nothing objectionable in the thought of a star holding forth its beam to the mariner, or the benighted wayfarer, and it has the advantage of continuity of the metaphor in the verse previous. That I may rejoice in the day of Christ.As good news of his converts fidelity was like a new lease of life to the worn apostle (1Th. 3:8), so his sweetest hope was to be able to stand before his Lord with his children by his side. Have not run laboured.Athletic terms familiar to St. Pauls readers.

Php. 2:17. If I be offered upon the sacrifice.R.V. margin, poured out as a drink-offering. Whether the reference is to the cup of wine poured over the heathen sacrifice or the drink-offering of the Jewish is doubted, and is of little consequence, since in either case his meaning would be clear enough. And service.Priestly function (Luk. 1:23).

MAIN HOMILETICS OF THE PARAGRAPH.Php. 2:14-18

The Lustre of a Blameless Life

I. Suppresses all murmuring and doubt as unworthy of the children of God.Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God without rebuke (Php. 2:14-15). As the sons of God, distinguished by so high and holy a calling, believers should be blameless and pure. Their spiritual integrity should lift them above the cause of blame. To be pure and blameless they must not yield to the spirit of dissatisfaction and doubt. No matter what may tend to excite this spirit, it must not be indulged, whether the temptation to it be the divine command, the nature of the duty, the self-denial it involves, or the opposition occasionally encountered. There was neither grudge nor reluctance with Him whose example is described in the preceding verses, no murmur at the depth of His condescension, or doubt as to the amount or severity of the sufferings which for others He so willingly endured (Eadie).

II. Sheds a guiding light in the midst of a dark world.In the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life (Php. 2:15-16). The Philippians were to be a light and guide to their fellow-citizens, a people made up of Jew and pagan, moved by tortuous and perverse impulses. Nothing would please them: give them one argument, they cry for another; tell them of the simplicity of the gospel, they prefer you should dwell on its mysteries; speak of its power, they ask you to expound its charity. The children of God are to society everywhere what the heavenly luminaries are to the worldthey are to diffuse light, and guide the way to a better life. The star which led the wise men to Christ, the pillar of fire which led the children of Israel into Canaan, did not only shine, but went before them. Believers shine by the light of the word which they hold forth, and that light is the guide to others. Virtue should shine in cities, not in solitudes. The Christians duty is here among men; and the nearer he draws to his fellow-men, so that his religion be real and true, the more good he is likely to do them. On the north coast of Cornwall and Devon is a lighthouse, which first of all was placed high upon the cliffs, where the mists and fogs often obscured and hid its brightness from the passing mariner in hours of the sorest need. So they took it down and built it afresh on the rock out at sea, amid the waves of that dangerous coast, there to shine where it was most necessary.

III. Supplies a prolific theme of ministerial joy.

1. A joy complete when his work is finally appraised. That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain (Php. 2:16). The apostle had run with the eagerness of a racer in the Isthmian gamesthe prizes he sought, the souls of men; he had laboured with strenuous and persevering diligencethe wages he sought, the souls of men; and now looking by anticipation at the results of his apostolic toil, in the light of the great day of Christ, his greatest joy will be that his efforts have not been in vain. His joy then will be, not in the number and wealth of the Churches he founded, but in the spiritual progress and advancement of the members. The results of work for Christ are often in this world obscured and confused; but in the day of Christ all will be clear and the work seen in all its beauty and dimensions. The joy of success is often checkered and interrupted in this life; but yonder the joy will be complete and full. We shall share the joy of the conquering Christ.

2. A joy not diminished though life is prematurely sacrificed.Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all (Php. 2:17). The apostles image is that of an altar, on which the faith of the Philippians is laid by him as priest, while his own blood is being poured out as the usual drink-offering or libation. In the near prospect of martyrdom he has no gloomy anticipations. Death will not terminate his joy, but accelerate it, as it will admit him to realms where all is calm and joy and peace. Such is the triumph of the Christian spirit; it can rejoice in tribulation and in the very presence of death.

3. A joy in which his converts may share.For the same cause also do ye joy, and rejoice with me (Php. 2:18). So far from being dispirited by the prospect of his martyrdom, the apostle calls upon them to share his joy on account of the success of the gospel. How often in the changeful experiences of life are joy and sorrow mingled together. Joy lives in the midst of the sorrow; the sorrow springs from the same root as the gladness. The two do not clash against each other, or reduce the emotion to a neutral indifference, but they blend into one another, just as in the Arctic regions, deep down beneath the cold snow with its white desolation and its barren death, you shall find the budding of the early spring flowers and the fresh green grass; just as some kinds of fire burn below the water; just as in the midst of the barren and undrinkable sea there may be welling up some little fountain of fresh water that comes from a deeper depth than the great ocean around it and pours its sweet streams along the surface of the salt waste (Maclaren).

Lessons.

1. A blameless life is the product of the grace of God.

2. Is a rebuke to the wavering and inconsistent.

3. Evokes the congratulations of the good in both worlds.

GERM NOTES ON THE VERSES

Php. 2:15-16. Christians Examples to the World.

1. Divisions and strife grieve the Spirit and darken those evidences of sonship which believers in a calm and peaceful temper of spirit used to see most clearly.
2. We stop the mouths of enemies when our conversation is such as may discover to others their failings, and point out that good way wherein they ought to walk.
3. Suitable practice joined with profession puts such a majesty and splendour on truth that every Christian is to profane men as the sun and moon are in the firmament.

4. The glory put on gracious souls at the day of judgment will add to the glory and joy of faithful ministers.Fergusson.

Php. 2:16. The Word of Life: a Living Ministry and a Living Church.

I. To apprehend the life of the Church we must apprehend the life of its Head.

II. A living ministry.

1. Requires confidence in the office and work itself.

2. Distinctness of purpose.

3. A quick and profound sense of the nature and dignity of the soul.

4. One that preaches more than moral decency: preaches piety, regeneration, and faith.

5. Must not be afraid to assert what passes its own reason.

III. A living Church.

1. A safeguard against dogmatism.

2. Formalism.

3. Partisanship.

4. Is a body whose life is the life of Christ in the soul.F. D. Huntington, D.D.

Php. 2:16-18. The Joy of Ministerial Success

I. Sustained by the assurance of the final approval of his heavenly Master.That I may rejoice in the day of Christ (Php. 2:16).

II. Cheerfully sacrifices life itself in the successful prosecution of his work.Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all (Php. 2:17).

III. Shared by those who profit by his ministry.For the same cause also do ye joy, and rejoice with me (Php. 2:18).

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

14. Do all things without murmurings and questionings; 15. that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and perversed generation, among whom ye are seen as lights in the world, 16. holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain.

Translation and Paraphrase

14. Do all things without murmurings or disputings,
15. so that ye may become blameless and pure (unmixed with evil), (being) children of God without blemish in the midst of (our) crooked and distorted generation, among whom you (all) shine as lights in the world;
16. (You shine by) holding forth the message (word) of life; (I pray that you will always do this) so that I may have something to glory about in the day of Christ, (namely) that I did not run (my race of life) in vain, neither have I toiled wearisomely in vain.

Notes

1.

Gods people have been forbidden to murmur against Him in both the Old and the New Testament (1Pe. 4:9; 1Co. 10:10; Num. 11:1-3). Murmuring is one way of questioning Gods reality, His power, and His care over us. It is tempting God.

2.

Similarly questionings (KJV disputings), whether they are directed toward God or men, are a serious offence. Disputings with men usually reflect the view that God will not punish evildoers, or that God does not care about us enough to do anything. Disputings with God may be direct challenges of His wisdom. There have been cases when Gods saints asked Him why He did certain things. Thus Habakkuk (Php. 2:1), Jeremiah (Jer. 12:1), Abraham (Gen. 18:23-25), and others. But these men asked out of a heart of trust and faith. To question God because we do not like his judgments, or doubt that He is doing anything is another matter. Let us lift up holy hands to God, without wrath and disputings (1Ti. 2:8).

3.

Blameless (Gr. amemptos) means not subject to blame, deserving no censure. Luk. 1:6; 1Th. 3:13.

4.

Harmless (Gr. akeraios) means unmixed, pure, free from evil, without mixture of evil. Mat. 10:16.

5.

Our generation is called crooked and perverse, and it certainly is. Perverse means turned aside, distorted, corrupted, perverted. Our generation is backwards in its thinking on many things. They call evil good and good evil. (Isa. 5:20). It calls true religion fanaticism and superstition, while it calls alcoholism and fornication freedom! The whole world lieth in the evil one. 1Jn. 5:19. It is still, as in Christs time, a faithless and perverse generation (Mat. 17:17). Christians are sheep among wolves. (Mat. 10:16).

6.

In the midst of this evil generation we are to become children of God without blemish, without moral flaw, or rebellious minds. Eph. 1:4; Col. 1:22; Rev. 14:5.

7.

We are to be seen as lights in the world. Compare Mat. 5:14-16; 1Pe. 2:9; Eph. 5:8; Eph. 5:11-13. An old proverb says, It is better to light a candle than to complain about the darkness. May the Lord raise up a new generation of committed Christians, who will give their light without flickering and without fear.

8.

2:16 indicates that we shine as lights in the world only when we hold forth the word of life. The light is not in ourselves, but in the divine message we bear.

Our message is the word of LIFE. See Act. 5:20. It is a living (quick!) message. Heb. 4:12. Those who hear and believe it are made alive. Joh. 5:24-25. Do you really believe that our gospel is the only source of life and light for the world? Then, brother, let it shine; let it be heard.

9.

Numerous passages teach us that as Christians our works will be remembered and rewarded on the day of Christ, that is, the day of judgment. Pauls words in Php. 2:16 suggest this again. See 1Co. 3:14-15; 1Th. 2:19-20; 2Co. 5:10; Rev. 22:12; Mat. 25:28-29.

10.

The day of Christ Jesus is the day of His second coming, the time of the last judgment. See notes on Php. 1:10. Compare 2Co. 1:14.

11.

Paul did not want to stand before Christ on the day of judgment with no victories won, no souls he had saved, no record of accomplishment. Like a runner who raced to win, or a worker who labored to get a job done, Paul did not want to have run in vain or labor in vain. 1Co. 9:25-27. If the Philippians did not remain true to Christ, then Pauls labors would have been in vain. Isa. 49:4; Isa. 65:23.

Fuente: College Press Bible Study Textbook Series

(14) Without murmurings and disputings.St. Paul seems purposely to leave this precept in perfect generality, so as to apply to their relations both to God and man. We observe, however, that the word disputings is mostly used of objections and cavils in word (see Mat. 15:19; Luk. 5:22; Luk. 6:8; Rom. 1:21; Rom. 14:1); although in Luk. 9:47; Luk. 24:38, and perhaps 1Ti. 2:8, it is applied to the inner strife of the heart. In either case it seems mainly to indicate intellectual questionings. Similarly, the word murmuring is used of outward wranglings of discontent (Mat. 20:11; Luk. 5:30; Joh. 6:41; Joh. 6:43; Joh. 6:61; Joh. 7:12; Act. 6:1; 1Co. 10:10; 1Pe. 4:9), proceeding not so much from the mind, as from the heart. The object, moreover, contemplated in Php. 2:15 is chiefly good example before men. Hence the primary reference would seem to be to their relation towards men, in spite of the close connection with the preceding verse. Nor can we forget that it is on unity among themselves that the main stress of the exhortation of this chapter turns. Of course it is obvious that the disposition rebuked is sure to show itself in both relations; and that, if checked in one, the check will react on the other.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

14. All things Without exception.

Murmurings Petty faultfindings, and sullen grumblings about what is or is not said and done. Disputings soon follow murmurings, and both are death to love. They live not with the mind which was in Christ. Destroy selfishness and they die.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Do all things without murmurings and questionings, that you may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights in the world,’

And part of the working out of this salvation would be that it would result in unity among themselves, so that all murmuring and questioning was done away. This is not so much referring to questioning the truth about things, but to the questioning of other people’s faith, purposes and motives. We could translate as ‘disputes and quarrels’. Here we get back to what has up to now been a theme of the letter, the desire for them to walk in unity and love (Php 1:9; Php 1:27; Php 2:1-4; compare Php 4:2), and it will be brought about by their fulfilling the injunctions of Php 2:5 and Php 2:12.

The importance of this unity and love comes out in that this is to form a large part of their presenting a blameless front to the world at which no finger can be pointed. The word rendered blameless was used in LXX in Gen 17:1. where Abraham was commanded to be blameless, and of Job in Job 1:1; Job 1:8; Job 2:3 where we learn that Job was a blameless man, even in God’s eyes. Both lived their lives by faith with a view to pleasing God (Gen 15:6; Job 1:1; Job 13:15; Heb 11:8-10). Furthermore they were to be ‘harmless’. In other words they must be make clearly apparent that they are not ‘causers of harm’ (are harmless as doves – Mat 10:16), and that they are truly children of God undeserving of rebuke, before a world outside which is both crooked and perverse. Indeed it will make them lights in the world as they shine out before their fellow-men (compare Mat 5:16; Joh 8:12). The word rendered harmless can also mean ‘undiluted’, containing the thought that they are to be pure through and through.

‘Without blemish.’ Comparison with Php 2:18 may suggest that here Paul has in mind the unblemished lamb which was offered for sacrifice (1Pe 1:19), with the thought that even though they are lights in the world, it will not prevent their being offered up as a sacrifice to God by their persecutors. It was precisely the unblemished lamb that was offered up. Being without blemish was also God’s aim in choosing them out for Himself (Eph 1:4), and it was as those who were without blemish that they would be presented to Christ as His bride-wife (Eph 5:25-27).

In contrast the unbelievers are ‘crooked (not straight, unscrupulous, dishonest) and perverse (depraved)’. Their lives are questionable at every point, even when they appear to be doing good. And this includes the Jews who have rejected Christ and have therefore been cut out of Israel, being replaced by Gentile converts (Rom 11:17-28).

The combination of the ideas ‘children of God — blameless — without blemish — crooked and perverse generation’ may suggest that Paul has Deu 32:5 in mind. ‘They have dealt corruptly with Him, they are not His children because of their blemish, a perverse and crooked generation’. Thus the Philippians are to demonstrate that they themselves ARE His children as is to be evidenced by their unblemished lives in contrast with those who demonstrate that they belong to a crooked and perverse generation. It is the church who are to be revealed as the true Israel, the true children of God

Fuente: Commentary Series on the Bible by Peter Pett

Phi 2:14 . With Phi 2:13 Paul has closed his exhortations, so far as the matter is concerned. He now adds a requisition in respect to the mode of carrying out these admonitions, namely, that they shall do everything (which, according to the admonitions previously given, and summarily comprised in Phi 2:12 , they have to do, 1Co 10:31 ) willingly and without hesitation , an injunction for which, amidst the temptations of the present (Phi 1:27-30 ), there was sufficient cause.

.] without (far removed from) murmuring . The (Lobeck, ad Phryn . p. 358), that fault already prevalent in ancient Israel (Exo 16:7 ff.; Num 14:2 ), is to be conceived as directed against God , namely, on account of what He imposed upon them both to do and to suffer, as follows from the context in Phi 2:13 ; Phi 2:15 ; hence it is not to be referred to their fellow-Christians (Calvin, Wiesinger, Schnecken burger), or to their superiors (Estius), as Hoelemann also thinks. Comp. on 1Co 10:10 .

] not: without disputes (Erasmus, Beza, and many others, including Schneckenburger), de imperatis cum imperatoribus (Hoelemann, comp. Estius), or among themselves (Calvin, Wiesinger), and that upon irrelevant questions (Grotius), and similar interpretations, which, although not repugnant to Greek usage generally (Plut. Mor . p. 180 C; Sir 9:15 ; Sir 13:3-5 ), are at variance with that of the N. T. (even 1Ti 2:8 ), and unsuitable to the reference of . to God. It means: without hesitation , without your first entering upon scrupulous considerings as to whether you are under any obligation thereto, whether it is not too difficult, whether it is prudent, and the like. Comp. Luk 24:38 , and on Rom 14:1 ; Plat. Ax . p. 367 A: , Tim . p. 59 C: . Sir 40:2 . The Vulgate renders it rightly, according to the essential sense: “ haesitationibus. ” The would presuppose aversion towards God; the , uncertainty in the consciousness of duty .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2148
PRACTICAL RELIGION ENFORCED

Php 2:14-16. Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

THERE are times for laying the foundations of religion; and there are times for raising the superstructure. Neither the one nor the other must be neglected, since they are both equally necessary to the completion of the sacred edifice which is to be erected in the soul. St. Paul paid due attention to them both. As a wise master-builder, he laid the foundation with all possible care, declaring, that though an angel from heaven were to announce any other ground of hope than the Lord Jesus Christ, he must not be credited, but rather must be held accursed. So extreme was his jealousy upon this point, that, when the Apostle Peter sanctioned, by his conduct, a sentiment that militated against the doctrine of salvation by faith, he rebuked him openly before the whole Church. On the other hand, this holy Apostle was not at all less jealous respecting the performance of good works. In all his epistles, he inculcates the indispensable necessity of them, in order to our final happiness; and in most of them he enters very minutely into the different duties which we are to perform to God, our neighbour, and ourselves. In the beginning of this chapter he had recommended lowliness of mind [Note: ver. 3, 4.]; which he afterwards enforced from the example of Christ [Note: ver. 58.]. He here continues the same subject, and inculcates a constant exercise of humility towards both God and man, as the best means of adorning our profession, and of securing to ourselves the blessedness which we look for in the eternal world. Pride fosters in the soul a murmuring disposition towards God, and a contentious disposition towards man. Humility counteracts them both. Hence he says, Do all things without murmurings and disputings; engage in every thing with a mind full of submission to God, and of love to man; that whatever difficulties you may have to contend with, there may be nothing in your conduct unworthy of your high and holy profession, nothing that shall endanger your eternal welfare.

To enter properly into the subject before us, it will be necessary for us to consider,

I.

The principles which are here assumed

Notwithstanding his jealousy on the subject of faith, he does not hesitate to declare,

1.

That the practical efficacy of religion should be the chief object of our attention now

[It was so to the Jews of old. They possessed the highest privileges as Gods chosen people, and had ordinances divinely appointed for their stated observance: yet neither their privileges nor their observances availed them any thing, without holiness of heart and life: their circumcision, whilst they were disobedient to the law, was as uncircumcision. To those who boasted that they were Abrahams seed, and therefore children of God, our Lord said, If ye were Abrahams children, ye would do the works of Abraham; and, If God were your Father, ye would love me. To the same test must our pretensions also be brought. It is in vain for us to cry, Lord, Lord, if we do not the things which our Lord commands. It is by our obedience to his will that our blessed Lord estimates our love: He that hath my commandments, and keepeth them, he it is that loveth me: and again, If ye love me, keep my commandments. On keeping of Gods commandments, so great a stress is laid, that it is made the one discriminating point between the children of God and the children of the devil. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness, is not of God [Note: 1Jn 3:6-10.]. Nor is any profession or privilege available for our eternal welfare without it: for circumcision is nothing, and uncircumcision is nothing, but the keeping the commandments of God [Note: 1Co 7:19 and 1Jn 1:6; 1Jn 2:7.].]

2.

That it will be the chief object of inquiry at the day of judgment

[If the Gospel produce not this effect, it is preached in vain; and they who dispense it, labour in vain. As now the tree is judged of by its fruits, so will it be at the day of Christ. In the account given us by our Lord himself, we are forewarned what will be the grounds of his decision, when he shall judge the world: those whose religion was productive of good works, will be approved and rewarded in proportion to their works: but those who lived in the neglect of good works, will be disapproved and punished. Whatever professions any may have made of faith and love, they will be brought to this test; and according to it they will be justified or condemned. Doubtless respect will be had to the principles from which their works have proceeded: for God will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: but the works of all will he viewed as evidences of their internal dispositions, and will form the ground of the judgment which shall be pronounced upon them.]
These principles being established, let us proceed to consider,

II.

The practice which is here inculcated

We must not undervalue what may be called negative holiness; for, in truth, it is that which constitutes in a great measure the excellence of the saints. The absence of a murmuring disposition, is to a certain degree the same as positive contentment; and the absence of a contentious disposition as positive love. But it is not a low degree of these virtues that we are to seek after:

We should walk as lights in a dark world
[It would ill become the children of God to walk as children of Belial: on the contrary, they should be patterns to the whole world; and should give no occasion whatever to their enemies to speak reproachfully. They should be blameless and harmless, and without rebuke, in the midst of a crooked and perverse world. Nor let this be thought a low attainment. Considering what an ensnaring world we move in, and what depraved and perverse creatures we have to deal with, it is no easy matter so to walk that no man may have any fault to find with us but concerning the law of our God. Such conduct requires incessant vigilance and circumspection on our part, and no small measure of grace from the Lord Jesus Christ. In this way we should shine as lights in a dark world, holding forth in the whole of our conduct and conversation the word of life. On every side of us there are rocks and quicksands, which prove destructive to thousands, who navigate this tempestuous ocean: and, whilst endeavouring to avoid them ourselves, we should so steer our course, as to perform the office of lights, or light-houses, to others; that they, following our luminous path, may escape the dangers that surround them, and reach in safety the haven of rest. This is the true view in which Christians should consider themselves: they are intended to be witnesses for God, and epistles of Christ, known and read of all men. They are so to walk, that others may see clearly in them a transcript of the mind and will of God; and that, conforming themselves to their example, they may advance daily in the paths of righteousness and grace]

This alone will answer the end of ministerial exertions
[Pastors are appointed for the perfecting of the saints: and unless this be accomplished by the word, it is preached in, vain: instead of proving to the hearers a savour of life unto life, it will be to them a savour of death unto death. Till a minister beholds this change wrought in his people, he must of necessity stand in doubt of them [Note: Gal 4:11; Gal 4:19-20.]: but when it is wrought in them, he may well rejoice over them, seeing that they shall surely be his joy and crown of rejoicing in the last day [Note: 1Th 2:19-20.]. Yes;, blessed indeed will be the meeting which he will have with them in that day: he will recognize them as his spiritual children, and present them unto God, saying, Here am I, and the children thou hast given me.]

In conclusion, I will,
1.

Guard against any misapprehension of this subject

[Though we affirm that our works will be the ground of Gods judgment in the last day, we would not be understood to intimate, that there is, or can be, any merit in our works. It is not for any worthiness in them that we are saved, but solely for the merits of our Lord Jesus Christ, who died for us, and brought in an everlasting righteousness for our justification before God. Our works, it is true, will be the test by which our sincerity will be tried, and the standard to which the measure of our reward will be conformed: but it is not for our blamelessness that we shall be accepted; nor will any thing be conferred upon us on the ground of merit: the whole will be a reward of grace, for the sake of our Lord Jesus Christ, and through his obedience unto death. It is highly necessary that this matter should be clearly seen, lest our very virtues become a snare to us, and we perish at last by rejecting the salvation provided for us.]

2.

Give directions for attaining the state to which we are called

[It can be attained only by faith in the Lord Jesus Christ: for it is only by faith that we can be united to him, and only by union with him that we can bring forth fruit to his glory. He himself tells us, that without him, that is, separate from him, we can do nothing. If we attempt any thing in our own strength, we shall fail. But through Christ strengthening us, we can do all things. To him therefore we must look; and of him we must say, In the Lord have I righteousness and strength. Relying on him, we shall never be confounded. Our trials may be great; but we shall be enabled to bear them: our difficulties may be great; but we shall be enabled to surmount them. Nothing shall be impossible to us, if only we live by faith in him. In the midst of temptations we shall be preserved blameless, and our light shall shine brighter and brighter unto the perfect day.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(14) Do all things without murmurings and disputings: (15) That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; (16) Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. (17) Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. (18) For the same cause also do ye joy, and rejoice with me. (19) But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. (20) For I have no man likeminded, who will naturally care for your state. (21) For all seek their own, not the things which are Jesus Christ’s. (22) But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. (23) Him therefore I hope to send presently, so soon as I shall see how it will go with me. (24) But I trust in the Lord that I also myself shall come shortly. (25) Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. (26) For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. (27) For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. (28) I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. (29) Receive him therefore in the Lord with all gladness; and hold such in reputation: (30) Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

All that is contained within these verses, is so plain, as to need no Comment. They beautifully set forth the state of the Church in Paul’s days, and show, what mutual affection subsisted, between the several members of Christ’s mystical body. They manifest the Apostle’s anxiety, for the spiritual, and temporal welfare, of the Church; the affection of Timothy, and Epaphroditus, for the people; and their regard for the Apostle, and them. Nothing can give a more interesting testimony, with what love they took part in each other’s concern, than what is said in the close of this Chapter. We shall do well, to keep it in remembrance as a lovely model of the primitive Church. And let us beg of the Great Head of the Church, to cement all his members at the present hour in himself, and to one another, by the same sweet spirit of union, that all the world may know, whose we are, and to whom we belong, by that oneness of soul, which distinguish all the regenerated disciples of Jesus Christ.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 Do all things without murmurings and disputings:

Ver. 14. Without murmurings ] Gr. , wrath and rancour, or discontent, which makes men’s lips like rusty hinges seldom to move without murmuring and complaining.

And disputings ] Or wranglings about trifles, niceties or novelties, things whereof we can have neither proof nor profit. Zanchy thus distinguisheth these two; murmurings are secret complaints one of another, like to the grunting of hogs; disputings are open contentions and quarrels.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14 ff.] More detailed exhortations , as to the manner of their Christian energizing.

, in every other place in the N. T. (reff.), as also in ref. Exod., signifies murmuring against men, not against God (as Mey.). And the context here makes it best to keep the same sense: such murmurings arising from selfishness, which is especially discommended to us by the example of Christ. This I still maintain as against Ellic.: his rejection of Joh 7:12 and 1Pe 4:9 , as not applicable, not seeming to me to be justified.

] by the same rule, we should rather understand disputings with men, than doubts respecting God or duty (Mey.). It is objected that the N. T. meaning of is generally the latter. But this may be doubted (see on 1Ti 2:8 ); and at all events the verb , and its cognate , must be taken for ‘to dispute’ in Mar 9:33-34 . I cannot understand how either word can apply to matters merely internal, seeing that the primary object is stated below to be blamelessness, and good example to others: cf. , . . .

Fuente: Henry Alford’s Greek Testament

Phi 2:14 . . Many Comm [7] . understand . and . as referring to God. This interpretation appears farfetched and unnecessary. The whole discussion preceding has turned on the danger to their faith in being disunited. Is it not natural that when he speaks of “grumblings” and “discussions” he should point to their mutual disagreements? Would not these be the common expressions, e.g. , of the variance between Euodia and Syntyche? May they not be connected with the of chap. Phi 3:15 ? There has never been a hint of murmuring against God up till now. Cf. 1Pe 4:9 , Wis 1:11 , . On . see esp [8] . H. Anz, Dissertationes Halenses , vol. xii., pars 2, pp. 368 369. . Probably = disputes. Common in this sense in later Greek. Cf. Luk 9:46 . Originally = thoughts, with the idea of doubt or hesitation gradually implied. See Hatch, Essays in Bibl. Greek , p. 8.

[7]omm. Commentators.

[8] especially.

Fuente: The Expositors Greek Testament by Robertson

Philippians

COPIES OF JESUS

Php 2:14-16 R.V..

We are told by some superfine modern moralists, that to regard one’s own salvation as the great work of our lives is a kind of selfishness, and no doubt there may be a colour of truth in the charge. At least the meaning of the injunction to work out our own salvation may have been sometimes so misunderstood, and there have been types of Christian character, such as the ascetic and monastic, which have made the representation plausible. I do not think that there is much danger of anybody so misunderstanding the precept now. But it is worthy of notice that there stand here side by side two paragraphs, in the former of which the effort to work out one’s own salvation is urged in the strongest terms, and in the other of which the regard for others is predominant. We shall see that the connection between these two is not accidental, but that one great reason for working out our salvation is here set forth as being the good we may thereby do to others.

I. We note the one great duty of cheerful yielding to God’s will.

It is clear, I think, that the precept to do ‘all things without murmurings and disputings’ stands in the closest connection with what goes before. It is, in fact, the explanation of how salvation is to be wrought out. It presents the human side which corresponds to the divine activity, which has just been so earnestly insisted on. God works in us ‘willing and doing,’ let us on our parts do with ready submission all the things which He so inspires to will and to do.

The ‘murmurings’ are not against men but against God. The ‘disputings’ are not wrangling with others but the division of mind in one’s self-questionings, hesitations, and the like. So the one are more moral, the other more intellectual, and together they represent the ways in which Christian men may resist the action on their spirits of God’s Spirit, ‘willing,’ or the action of God’s providence on their circumstances, ‘doing.’ Have we never known what it was to have some course manifestly prescribed to us as right, from which we have shrunk with reluctance of will? If some course has all at once struck us as wrong which we had been long accustomed to do without hesitation, has there been no ‘murmuring’ before we yielded? A voice has said to us, ‘Give up such and such a habit,’ or ‘such and such a pursuit is becoming too engrossing’: do we not all know what it is not only to feel obedience an effort, but even to cherish reluctance, and to let it stifle the voice?

There are often ‘disputings’ which do not get the length of ‘murmurings.’ The old word which tried to weaken the plain imperative of the first command by the subtle suggestion, ‘Yea, hath God said?’ still is whispered into our ears. We know what it is to answer God’s commands with a ‘But, Lord.’ A reluctant will is clever to drape itself with more or less honest excuses, and the only safety is in cheerful obedience and glad submission. The will of God ought not only to receive obedience, but prompt obedience, and such instantaneous and whole-souled submission is indispensable if we are to ‘work out our own salvation,’ and to present an attitude of true, receptive correspondence to that of God, who ‘works in us both to will and to do of His own good pleasure.’ Our surrender of ourselves into the hands of God, in respect both to inward and outward things, should be complete. As has been profoundly said, that surrender consists ‘in a continual forsaking and losing all self in the will of God, willing only what God from eternity has willed, forgetting what is past, giving up the time present to God, and leaving to His providence that which is to come, making ourselves content in the actual moment seeing it brings along with it the eternal order of God concerning us’ Madame Guyon.

II. The conscious aim in all our activity.

What God works in us for is that for which we too are to yield ourselves to His working, ‘without murmurings and disputings,’ and to co-operate with glad submission and cheerful obedience. We are to have as our distinct aim the building up of a character ‘blameless and harmless, children of God without rebuke.’ The blamelessness is probably in reference to men’s judgment rather than to God’s, and the difficulty of coming untarnished from contact with the actions and criticisms of a crooked and perverse generation is emphasised by the very fact that such blamelessness is the first requirement for Christian conduct. It was a feather in Daniel’s cap that the president and princes were foiled in their attempt to pick holes in his conduct, and had to confess that they would not ‘find any occasion against him, except we find it concerning the laws of his God.’ God is working in us in order that our lives should be such that malice is dumb in their presence. Are we co-operating with Him? We are bound to satisfy the world’s requirements of Christian character. They are sharp critics and sometimes unreasonable, but on the whole it would not be a bad rule for Christian people, ‘Do what irreligious men expect you to do.’ The worst man knows more than the best man practises, and his conscience is quick to decide the course for other people. Our weaknesses and compromises, and love of the world, might receive a salutary rebuke if we would try to meet the expectations which ‘the man in the street’ forms of us.

‘Harmless’ is more correctly pure, all of a piece, homogeneous and entire. It expresses what the Christian life should be in itself, whilst the former designation describes it more as it appears. The piece of cloth is to be so evenly and carefully woven that if held up against the light it will show no flaws nor knots. Many a professing Christian life has a veneer of godliness nailed thinly over a solid bulk of selfishness. There are many goods in the market finely dressed so as to hide that the warp is cotton and only the weft silk. No Christian man who has memory and self-knowledge can for a moment claim to have reached the height of his ideal; the best of us, at the best, are like Nebuchadnezzar’s image, whose feet were iron and clay, but we ought to strain after it and to remember that a stain shows most on the whitest robe. What made David’s sin glaring and memorable was its contradiction of his habitual nobler self. One spot more matters little on a robe already covered with many. The world is fully warranted in pointing gleefully or contemptuously at Christians’ inconsistencies, and we have no right to find fault with their most pointed sarcasms, or their severest judgments. It is those ‘that bear the vessels of the Lord’ whose burden imposes on them the duty ‘be ye clean,’ and makes any uncleanness more foul in them than in any other.

The Apostle sets forth the place and function of Christians in the world, by bringing together in the sharpest contrast the ‘children of God’ and a ‘crooked and perverse generation.’ He is thinking of the old description in Deuteronomy, where the ancient Israel is charged with forgetting ‘Thy Father that hath bought thee,’ and as showing by their corruption that they are a ‘perverse and crooked generation.’ The ancient Israel had been the Son of God, and yet had corrupted itself; the Christian Israel are ‘sons of God’ set among a world all deformed, twisted, perverted. ‘Perverse’ is a stronger word than ‘crooked,’ which latter may be a metaphor for moral obliquity, like our own right and wrong, or perhaps points to personal deformity. Be that as it may, the position which the Apostle takes is plain enough. He regards the two classes as broadly separated in antagonism in the very roots of their being. Because the ‘sons of God’ are set in the midst of that ‘crooked and perverse generation’ constant watchfulness is needed lest they should conform, constant resort to their Father lest they should lose the sense of sonship, and constant effort that they may witness of Him.

III. The solemn reason for this aim.

That is drawn from a consideration of the office and function of Christian men. Their position in the midst of a ‘crooked and perverse generation’ devolves on them a duty in relation to that generation. They are to ‘appear as lights in the world.’ The relation between them and it is not merely one of contrast, but on their parts one of witness and example. The metaphor of light needs no explanation. We need only note that the word, ‘are seen’ or ‘appear,’ is indicative, a statement of fact, not imperative, a command. As the stars lighten the darkness with their myriad lucid points, so in the divine ideal Christian men are to be as twinkling lights in the abyss of darkness. Their light rays forth without effort, being an involuntary efflux. Possibly the old paradox of the Psalmist was in the Apostle’s mind, which speaks of the eloquent silence, in which ‘there is no speech nor language, and their voice is not heard,’ but yet ‘their line has gone out through all the earth, and their words unto the end of the world.’

Christian men appear as lights by ‘holding forth the word of life.’ In themselves they have no brightness but that which comes from raying out the light that is in them. The word of life must live, giving life in us, if we are ever to be seen as ‘lights in the world.’ As surely as the electric light dies out of a lamp when the current is switched off, so surely shall we be light only when we are ‘in the Lord.’ There are many so-called Christians in this day who stand tragically unaware that their ‘lamps are gone out.’ When the sun rises and smites the mountain tops they burn, when its light falls on Memnon’s stony lips they breathe out music, ‘Arise, shine, for thy light has come.’

Undoubtedly one way of ‘holding forth the word of life’ must be to speak the word, but silent living ‘blameless and harmless’ and leaving the secret of the life very much to tell itself is perhaps the best way for most Christian people to bear witness. Such a witness is constant, diffused wherever the witness-bearer is seen, and free from the difficulties that beset speech, and especially from the assumption of superiority which often gives offence. It was the sight of ‘your good deeds’ to which Jesus pointed as the strongest reason for men’s ‘glorifying your Father.’ If we lived such lives there would be less need for preachers. ‘If any will not hear the word they may without the word be won.’ And reasonably so, for Christianity is a life and cannot be all told in words, and the Gospel is the proclamation of freedom from sin, and is best preached and proved by showing that we are free. The Gospel was lived as well as spoken. Christ’s life was Christ’s mightiest preaching.

‘ The word was flesh and wrought With human hands the creed of creeds.’

If we keep near to Him we too shall witness, and if our faces shine like Moses’ as he came down from the mountain, or like Stephen’s in the council chamber, men will ‘take knowledge of us that we have been with Jesus.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Php 2:14-18

14Do all things without grumbling or disputing; 15so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. 17But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. 18You too, I urge you, rejoice in the same way and share your joy with me.

Php 2:14-16 These verses are one sentence in Greek.

Php 2:14 “do all things without grumbling or disputing” There was obviously disunity in the Philippian congregation. Whether the source was

1. Christian leaders who were jealous (cf. Php 1:14-17)

2. the two women who were at war with each other (cf. Php 4:2-3)

3. the false teachers (cf. Php 3:2 ff)

is uncertain The text does not specify whether Paul, other Christians, or unbelievers were the object of the grumbling.

Php 2:15

NASB”that you may prove yourselves to be”

NKJV”that you may become”

NRSV, TEV”so that you may become”

NJB”so that you remain”

This is an aorist middle (deponent) subjunctive. As believers choose to be saved, so they must choose to live for Christ! The NT is a new covenant. The believer has rights and responsibilities!

“blameless” This is literally “without defect” (cf. Php 3:6). Originally in the OT it referred to sacrificial animals but came to be used metaphorically for humans (cf. Noah, Gen 6:9; Gen 6:17 and Job, Job 1:1). It is applied to Jesus in Heb 9:14 and 1Pe 1:19. This was another way of referring to the Christlike life. This is God’s will for His people (cf. Lev 19:2; Deu 18:13; Mat 5:48; 1Pe 1:16). God wants to reflect Himself in believers (“children of God,” cf. Eph 1:4, eph 6:27; Col 1:22; Jud 1:24) and thereby draw the lost world to Himself (cf. Php 2:15). See Special Topic: Blameless at Col 1:22.

“spotless” This is a term from the wine industry for “unmixed wine.” It is used in the NT metaphorically for moral purity (cf. Mat 10:16; Rom 16:19).

“above reproach” This was used in the Septuagint (LXX) for sacrificial animals. The term is often used metaphorically in the NT to indicate moral uprightness (cf. Eph 1:4; Col 1:22; Jud 1:24; Rev 14:5-6). This does not imply sinlessness, but maturity.

“in the midst of a crooked and perverse generation” In Deu 32:5 this phrase refers to Israel, but in this context it refers to the unbelieving world. This is another example of NT author’s universalizing OT passages to fit all mankind. The root of the terms “crooked” and “perverse” is related to the OT concept of the righteousness of God which is described as a “measuring reed” (a straight edge or ruler). Any deviation from His standard was described in terms of “crooked” or “bent.” These terms are translated by “sin,” “iniquity,” or “trespass” in English. Notice that in this context it is the Church that is called on to be the light in a darkened world.

NASB”you appear as lights in the world”

NKJV”you shine as lights in the world”

NRSV”you shine like stars in the world”

TEV”You must shine among them like stars lighting up the sky”

NJB”shining out among them like bright stars in the world”

Notice the plurals indicating a corporate context. This does not refer to individuals, as in Daniel 12, but to churches as a whole (cf. Php 2:12). There have been two possible understandings of this term:

1. as related to Dan 12:3, where believers are described as luminaries or stars shining in the sky

2. those who bear light (i.e., the gospel of Php 2:16) to the world (kosmos).

In Mat 5:14-16 believers are to be light-bearers, with Jesus as our example (cf. Joh 8:12; Eph 5:14).

Php 2:16

NASB, NKJV,

NRSV”hold fast the word of life”

TEV”so you offer them the message of life”

NJB”Proffering to it the Word of life”

This is a present tense participle which can be interpreted in two ways: (1) “holding fast,” referring to believers’ continued faithfulness or (2) “holding forth,” referring to believers as witnesses. Both could fit this context (esp. Php 2:12).

“in the day of Christ” This refers to the Second Coming of Christ. A very similar phrase is used in Php 1:6; Php 1:10. Often in the NT the Second Coming is used as a motivation for current Christian living. See Special Topic at Php 1:10.

“I may have cause to glory” The godliness of the Philippian Christians (i.e., churches) was evidence of Paul’s apostleship (cf. Php 4:1; 1Th 2:19-20).

“I did not run in vain nor toil in vain” This is literally “that not in vain I ran nor in vain labored” (i.e., for the purpose of establishing effective, reproducing gospel churches). These are two aorist tense verbs. The first term, “ran,” was used in the Egyptian papyri for water running to no purpose. In this context, “vain” must refer to their Christlike maturity (not their salvation) as they shine forth for Christ! Paul often expresses his anxiety about the new churches’ maturity and steadfastness by using metaphors such as these (cf. Gal 2:2; Gal 4:11; 1Th 2:1; 1Th 3:3; 1Th 3:5). Paul often spoke of his ministry as an athletic contest (cf. 1Co 9:24-27; 1Ti 6:12; 2Ti 4:7).

Php 2:17-18 These verses contain four terms which are usually translated “rejoice.” This shows that even at the prospect of death (Roman capital punishment while in prison), Paul was glad to be serving Christ and them (i.e., the churches he established). He also admonishes them to do the same. Believers are to give their lives on behalf of others as Christ gave His life for them (cf. Php 2:5-11; 2Co 5:13-14; Gal 2:20; 1Jn 3:16).

Php 2:17 “if” This is a first class conditional sentence which was assumed to be true from the author’s perspective or for his literary purposes. This should not be taken as Paul’s expecting the death sentence. In this same book he expressed his hope and expectation for release (cf. Php 1:25; Php 2:24).

NASB, NKJV”I am being poured out as a drink offering”

NRSV”I am being poured out as a libation”

TEV”my life’s blood is to be poured out like an offering”

NJB”my blood has to be poured as a libation”

This is a present passive indicative. Paul views himself as a sacrifice on behalf of the faith of the Philippians (i.e., Gentiles, cf. Rom 15:16). Paul refers to his ministry as a sacrifice several times (cf. Rom 15:16; 2Ti 4:6). This Greek term reflects an OT term for a wine libation (cf. Exo 29:38-41; Num 15:3-10).

“upon the sacrifice and service of your faith” Paul saw his life and ministry as a sacrifice to God (cf. Rom 12:1-2). He was offering the Gentiles to God (cf. Rom 15:16). Jesus was a sacrifice for all mankind (cf. Isaiah 53; Mar 10:45; 2Co 5:21; Eph 5:2). Believers are to emulate Jesus and Paul (cf.PHILIPPIANS 4:19).

The Greek word translated “service” (leitourgia) comes into English as “liturgy.” It was used in the Septuagint (LXX) for a priest providing an offering. This may be another allusion to Paul’s self sacrifice for the gospel.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

murmurings. Greek. gongusmos. See Act 6:1.

Fuente: Companion Bible Notes, Appendices and Graphics

14 ff.] More detailed exhortations, as to the manner of their Christian energizing.

, in every other place in the N. T. (reff.), as also in ref. Exod., signifies murmuring against men, not against God (as Mey.). And the context here makes it best to keep the same sense: such murmurings arising from selfishness, which is especially discommended to us by the example of Christ. This I still maintain as against Ellic.: his rejection of Joh 7:12 and 1Pe 4:9, as not applicable, not seeming to me to be justified.

] by the same rule, we should rather understand disputings with men, than doubts respecting God or duty (Mey.). It is objected that the N. T. meaning of is generally the latter. But this may be doubted (see on 1Ti 2:8); and at all events the verb , and its cognate , must be taken for to dispute in Mar 9:33-34. I cannot understand how either word can apply to matters merely internal, seeing that the primary object is stated below to be blamelessness, and good example to others: cf. , …

Fuente: The Greek Testament

Php 2:14. , do) with His good pleasure. Sons ought to imitate their father, Php 2:15.- , without murmurings) in respect of others. To this refer , blameless. Not only brawlings and clamours, from which the Philippians had now withdrawn, are opposed to love, but also murmurings. Doubting is joined to these, as well as wrath, 1Ti 2:8. [A man may either cherish both in himself or rouse them in others.-V. g.] Inquire or accuse in my presence; do not murmur behind my back or in secret.- , and doubtings, disputings) in respect of yourselves. To this refer , indelibati, Php 2:15, unimpaired [Engl. Vers. harmless], viz. in the faith [Php 2:17]. Many words of this sort are both active and passive at the same time; comp. Rom 16:19, note. is applied to a patrimony, that is uninjured, unimpaired, in Chrys. de Sacerd. 17.

Fuente: Gnomon of the New Testament

Php 2:14

Php 2:14

Do all things without murmurings and questionings:-Men are inclined to murmur and complain at duties which God has laid on them. But God requires them to put away murmurings and questionings; he does not accept grudging or unwilling service. Even if the service is to suffer like Christ, while the flesh may draw back from the service, the spirit should be willing to do the will of God, should be willing to suffer for his sake. What God requires should be done as he requires it, without questioning upon the part of any. [Both words are used generally and they need not be limited to opposition to Gods will alone. They equally applied to the daily lives of the Philippians, and to their intercourse with one another (1Pe 4:9; Act 6:1), they were to live blamelessly and irreproachably before the world. Such murmurings and questionings would mar their love toward Christ and their brethren. They must avoid these sins if they would have the mind of Christ. (Php 2:5).]

Fuente: Old and New Testaments Restoration Commentary

without: Phi 2:3, Exo 16:7, Exo 16:8, Num 14:27, Psa 106:25, Mat 20:11, Mar 14:5, Act 6:1, 1Co 10:10, Jam 5:9, 1Pe 4:9, Jud 1:16

disputings: Pro 13:10, Pro 15:17, Pro 15:18, Mar 9:33, Mar 9:34, Act 15:2, Act 15:7, Act 15:39, Rom 12:18, Rom 14:1, Rom 16:17, 1Co 1:10-12, 1Co 3:3-5, 2Co 12:20, Gal 5:15, Gal 5:26, Eph 4:31, Eph 4:32, 1Th 5:13, 1Th 5:15, 1Ti 6:3-5, Heb 12:14, Jam 1:20, Jam 3:14-18, Jam 4:1, 1Pe 3:11

Reciprocal: Gen 13:7 – Canaanite Gen 13:8 – Let Exo 15:24 – General Num 12:2 – hath he not Isa 11:9 – not hurt Luk 9:46 – General Joh 7:12 – murmuring 1Co 1:11 – that there 1Co 6:6 – brother 1Ti 6:4 – words 2Ti 2:24 – must Tit 2:8 – having

Fuente: The Treasury of Scripture Knowledge

(Php 2:14.) -do all things without murmurings and doubts. This counsel is still in unison with the preceding injunctions, and is not to be taken, with Rheinwald, as an isolated or independent statement. The duties inculcated might be discharged in form, yet not in the right spirit. The term is restricted in its reference by the context. The noun , which Paul uses only here, and which is an imitative Ionic sound like the English murmur, denotes the expression of dissatisfaction with what is said, done, or ordered, Act 6:1, Exo 16:7-8; or in the use of the verb, 1Co 10:10; Sept. Num 11:1, etc. The other noun passed from its original meaning to signify reasoning or thought, and then descended to denote disputation. Luk 9:46; 1Ti 2:8. In Luk 24:38, the reference is to secret doubts; but our Lord read the heart, and but for His presence, the heart would soon have prompted the lips to speak out. The Vulgate translator has rendered the term by haesitationibus. The two nouns are closely connected, and express the same general idea of dissatisfaction and doubt-opposed to the cheerful and prompt discharge of present duty. That the last term refers to such disputes as endanger the peace and unity of the church, is the idea of Chrysostom, but it is not supported by the immediate context, though it might be a result of the conduct condemned; but the notion of Grotius, that the apostle refers to debates with philosophers, is vain. Nor can we agree with Theodoret, that there is reference to persecutions- ; for such adverse dispensations are not glanced at. The apostle is not speaking of murmuring under trial, but in discharge of duty. Meyer contends for Tittmann’s distinction between and , that the former depicts the absence of the object from the subject; and the latter, the separation of the subject from the object. Tittmann, Syn. p. 94. See under Eph 2:12. The apostle Paul never uses , but always , while 1Pe 4:9 has . The distinction is therefore more of an ideal or etymological nature, than one carried out in use and practice. It seems to us too restricted on the part of Meyer and De Wette, to take God as the Being murmured against; or, with Estius and Hoelemann, to make the objects of this murmuring the office-bearers in the church; or, with Calvin and Wiesinger, the members of the church. Alford regards both words as having a human reference, but without satisfactory proof. The feeling of dissatisfaction and hesitation is expressed generally, and its particular causes and objects are not assigned. No matter what may tend to excite it, it must not be indulged; whether the temptation to it be the divine command, the nature of the duty, the self-denial which it involves, or the opposition occasionally encountered. There was neither grudge nor reluctance with Him whose example is described in the preceding verses-no murmur at the depth of His condescension, or doubt as to the amount or severity of the sufferings which for others He so willingly endured. The purpose of the injunction is then stated-

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 2:14. Without murmurings means to do one’s duty cheerfully, not secretly resenting the task required. The original for disputings is defined by Thayer, as “hesitating, doubting.” Disciples should not question the right of the Lord to command them, nor be curious as to why He has given them the duty.

Fuente: Combined Bible Commentary

Php 2:14. Do all things without murmurings and disputings. Two hindrances are here contemplated to the right employment of the will and power which it is Gods good pleasure to bestow, There may rise within men a disappointment at the work to which God sends them, and thus they may murmur and complain instead of labouring as He intends; or they may stand still and not move, because they think more light should be vouchsafed before they make any attempt at progress. St. Pauls own experience, and indeed that of all who walk as he walked, is that God does not always make all pleasing or all plain. Often men have to wait and be content with the message which St. Paul received, Rise and enter into the city, and it shall be told thee what thou shalt do. If they go in faith as the blinded apostle went, then the scales fall off.

Fuente: A Popular Commentary on the New Testament

Here our apostle seems to resume the exhortation which he began to press before, namely, to love and concord, to unity and peace, among themselves; he exhorts them, as to do all things without contention, so without murmurings, and hot disputings, in which usually the laws of charity are violated, and the peace of the church, and quietness among christians, interrupted.

And, to provoke them thereunto, he discovers to them the many great and blessed advantages which would redound unto them by their unity and concord.

1. Hereby they should be blameless and harmless, the sons of God, without rebuke, that is, very inoffensive persons, or, as the Greek word renders it, that ye may be the spotless sons of God; not absolutely spotless, pure, and perfect, but without such spots as are inconsistent with your sonship: there is a spot which is, and a spot which is not, the spot of God’s children, Deu 32:4. Sins of infirmity are spots found upon the best of his children: sins of presumption, if at any time found upon you, they are not the spots of his children.

2. Hereby they should shine as lights in the world, that is, in the Pagan world, and in the christian church. This imports both the high dignity and special duty of christians, to do as so many suns, to arise and shine like mighty luminaries in the firmament of the world, casting out their rays and beams in a holy and heavenly conversation.

3. Hereby they would hold forth the word of life; not only hold it fast for their own comfort, but hold it forth for others’ benefit, that is, in their christian practice and profession; the lives of christians should publish the word of life in practice, as by holding it forth from the pulpit; an holy life is the loudest proclamation, and the best way of holding forth the word of life.

4. Hereby he should have joy and rejoicing, as well as they reap benefit and advantage: That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain; that is, that I have not preached the gospel unprofitably amongst you.

Here note, That the work of the ministry is a laborious work, a spending work; the apostle here sets it forth by running a race, which is a wasting and strength-consuming exercise; I have run, I have laboured.

Note, 2. That the labour and pains of the most faithful and indefatigable ministers of Christ may be, and too often are, lost upon, and in vain unto, the people that are constantly made partakers of them; they may run in vain, and labour in vain, as to their people, but blessed be God, it shall not be in vain as to themselves, Isa 49:5 Though Israel be not gathered, yet shall they be glorious.

Note, 3. That the glory which shall be upon our people in the day of Judgment, who were converted to God by our ministerial endeavours, will add to our joy as ministers, and be our crown of rejoicing in that day: That I may rejoice in the day of Christ, that I have not run in vain, nor laboured in vain.

Fuente: Expository Notes with Practical Observations on the New Testament

Php 2:14-16. Do all things Especially all good offices to each other, not only without contention, (Php 2:3,) but even without murmurings At your duty, or at one another; and disputings With each other, or altercations, which are real, though smaller, hinderances of love. It seems the apostle had in his eye not so much obedience in general, as those particular instances thereof, recommended Php 2:3-5. That ye may be blameless In yourselves; and harmless Toward others: the sons of God The God of love, acting up to your high character; without rebuke , maintaining an unexceptionable character; in the midst of a crooked Guileful, serpentine; and perverse Froward or obstinate generation Such as the bulk of mankind always have been; crooked by a corrupt nature, and yet more perverse by custom and practice: among whom ye Who know the truth and walk according to it; shine as lights in the world Or, as luminaries, as the word signifies, being the name given to the sun and moon by the LXX., Gen 1:16. Doddridge renders the clause, Ye shine as elevated lights in the dark world about you; thinking, with Mons. Saurin, that the expression is used in allusion to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, where Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven of Alexandria. Holding forth To all men, both in word and behaviour; the word of life The doctrine of eternal life made known to you in the gospel, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. That I may rejoice. As if he had said, This I desire even on my own account, for it will greatly increase my rejoicing in the day of Christ The day of final judgment; that I have not run Or travelled from place to place in the exercise of my apostolic office, declaring the gospel of the grace of God; in vain, neither have laboured in vain In the work of the ministry, but that the great end of it has been answered, at least in part, to the glory of God, by your salvation and usefulness in the world.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2:14 {6} Do all things without murmurings and disputings:

(6) He describes modesty by the contrary effects of pride, teaching us that it is far both from all malicious and secret or inward hatred, and also from open contentions and brawlings.

Fuente: Geneva Bible Notes

The first word in this verse in the Greek text is "all things" (NASB) or "everything" (NIV), which by its position indicates the writer’s emphasis. Most of us can learn to grumble and argue less than we do now, but such activities should be totally absent from our lives.

The first of these words looks at the initial activity and the second what results from the first (cf. 1Co 10:10; Php 2:2; Php 4:2). The great warning of what complaining and disputing can lead to is Israel’s 10 instances of complaining in the wilderness. That behavior culminated in the Israelites’ refusal to enter and occupy the Promised Land from Kadesh-barnea (Numbers 13-14). We frustrate God’s work of producing unity, which He does by reproducing the mind of Christ in us (i.e., humility), when we complain and argue (cf. Php 1:19; Php 1:28).

"The new nature is ours by gift of God, but the activation of that new nature in terms of new character and new conduct is through the responsive work of obedience, the hard graft of the daily warfare." [Note: Motyer, pp. 130-31.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)