Exegetical and Hermeneutical Commentary of Philippians 1:27
Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
27 30. Entreaties to cherish Consistency, and especially Unity, more than ever now in the Apostle’s absence
27. Only, &c.] The mention of his anticipated coming and its joyful effects leads him to speak by way of caution and entreaty of the unvarying law of Christian duty, the same always whether he visited them or not. We trace in this Epistle, along with the Apostle’s desire that they should in a general sense live consistently, a special anxiety that the consistency of holy and unselfish mutual love should be more prevalent among them.
let your conversation be &c.) Lit., “ live your citizen-life in a way worthy of &c.” The verb represented by “ live your citizen-life ” occurs, in N.T., here and Act 23:1; where A.V. simply, “I have lived.” A cognate noun occurs below, Php 3:20, an important illustrative passage; see note there. The verb is used in 2 Maccabees ( 2Ma 6:1 , 2Ma 11:25 ) in the same sense of living a life, living according to certain laws or principles, without emphasis on the “citizen” element of the word. R.V., like A.V., here drops that element out of its rendering; let your manner of life be worthy &c. It is interesting to find the same verb in Polycarp’s Epistle to the Philippians, ch. 5 (Introduction, p. 27). “ Conversation ” in A.V. is used in its old and exact sense, still apparent in our word “ conversant.” It is the whole active intercourse and business of life, not merely the exchange of words. See note in this Series on Eph 2:3. The Gospel is meant, by its essential principle, to rule and leaven the whole of human life.
or else be absent ] Words which are perfectly consistent with the two previous verses. He bids them live the life of holy consistency at once and always, not waiting for his presence in order to begin. See further, in the same strain, Php 2:12.
I may hear ] Strictly, of course, this refers only to the alternative of his prolonged absence. If he “came and saw them” hearing would be superseded. But this is obviously implied in the whole sentence.
your affairs ] Better, with R.V., your state. The literal rendering is “ the things concerning you.” The phrase occurs also, in St Paul, Eph 6:22, and below Php 2:19-20.
stand fast ] The Greek is one word, a verb not found earlier than the N.T., where it occurs eight times; here, and Mar 11:25; Rom 14:4; 1Co 16:13; Gal 5:1; below, Php 4:1 ; 1Th 3:8; 2Th 2:15. In Mark it appears to mean simply “ to stand ”; but in all the other places the idea of good foothold is conspicuous.
in one spirit ] For the precise phrase see (in the Greek) 1Co 12:13; Eph 2:18. In both these passages the reference is clearly to the Holy Spirit, “in” whom the saints have been baptized with new life, and “in” whom they approach the Father through the Son. We therefore explain this place also of Him, as the surrounding, penetrating, Giver of life and power to each saint and to the community. On the word “Spirit” see notes in this Series on Rom 8:4; Eph 1:17.
Manifestly, in the two places quoted above, the point of the word “one” is that the Unity of the Divine Agent must have its holy counterpart in the unity of the saints’ action “in Him.”
with one mind ] Lit. and better, with one soul. So Tyndale and Cranmer. Latin Versions, unanimes. Cp. in this Epistle the adjectives “ one-souled ” (Php 2:2, where A.V. and R.V. “of one accord ”), “ equal-souled ” (Php 2:20), and notes. The phrase “one soul” occurs also Act 4:32; a close parallel to this passage, in which as in many others (see e.g. Mat 12:18; Mat 26:38; Luk 2:35; Joh 12:27; Act 14:22; Eph 6:6; Heb 6:19; Heb 12:3), the word soul ( psych) is associated with ideas of sensibility, as manifested either in suffering or action. It is possible that the word “ Spirit ” suggested, humanly speaking, the word “ soul ” to the Apostle, by the law of association. See Isa 57:16; 1Th 5:23; Heb 4:12. If so, it may be further possible that he uses the two words in a significant connexion. “Soul” in Scripture appears often to connote life embodied, organized. Now here in the first place is the Divine Life-giver, the One Spirit; then we have the result and manifestation of His presence, the organization of it, as it were, in the “one soul ” of the believing company.
striving together ] The same word occurs below, Php 4:3, and only there in N.T. By derivation it refers to the athletic, or prize-seeking, contests of the games; the races, wrestlings, and boxings of the Greeks; favourite similes and metaphors with St Paul. See e.g. 1Co 9:24 ; 1Co 9:27; 2Ti 2:5 ; 2Ti 4:7, and cp. Conybeare and Howson, Life &c. of St Paul, ch. xx. at the beginning. But the reference is quite subordinate to the general one of close and vigorous encounter with complex obstacles.
for the faith ] It is possible to render “ with the faith ”, and Lightfoot adopts this version. But not only does it involve a personification of “the faith” bolder than any parallel personification in St Paul (Lightfoot adduces for parallels 1Co 13:6; 2Ti 1:8, itself a doubtful case; 3Jn 1:8), but the whole stress of the passage lies on the cooperation of the Christians not with anything else but with one another. This is lost in the rendering in question.
“The faith of the Gospel”: i.e. the faith which embraces the Gospel. Cp. “faith of (the) truth,” 2Th 2:13. They were to strive, side by side, for the object of bringing men to believe the Gospel of their Lord. The objective meaning of the word “faith,” the body of truth, the Christian’s creed, is a meaning very rare, to say the least, in St Paul (see note on Eph 4:5 in this Series); and this other suits both context and construction better.
Fuente: The Cambridge Bible for Schools and Colleges
Only let your conversation – The word conversation we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that and is never so used in the Scriptures. It means conduct in general – including, of course, our manner of speaking, but not limited to that – and should be so understood in every place where it occurs in the Bible. The original word used here – politeuo – means properly to administer the state; to live as a citizen; to conduct oneself according to the laws and customs of a state; see Act 23:1; compare examples in Wetstein. It would not be improperly rendered: let your conduct as a citizen be as becomes the gospel; and might without impropriety, though not exclusively, be referred to our deportment as members of a community, or citizens of a state. It undoubtedly implies that, as citizens, we should act, in all the duties which that relation involves – in maintaining the laws, in submission to authority, in the choice of rulers, etc., as well as in other relations – on the principles of the gospel; for the believer is bound to perform every duty on Christian principles. But the direction here should not be confined to that. It doubtless includes our conduct in all relations in life, and refers to our deportment in general; not merely as citizens of the state, but as members of the church, and in all other relations. In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it – all should be done as becomes the gospel. The direction, therefore, in this place, is to be understood of everything pertaining to conduct.
As it becometh the gospel of Christ –
(1) The rules of the gospel are to be applied to all our conduct – to our conversation, business transactions, modes of dress, style of living, entertainments, etc. There is nothing which we do, or say, or purpose, that is to be excepted from those rules.
(2) There is a way of living which is appropriate to the gospel, or which is such as the gospel requires. There is something which the gospel would secure as its proper fruits in all our conduct, and by which our lives should be regulated. It would distinguish us from the frivolous, and from those who seek honor and wealth as their supreme object. If all Christians were under the influence of the gospel, there would be something in their dress, temper, conversation, and aims, which would distinguish them from others; The gospel is not a thing of nothing; nor is it intended that it should exert no influence on its friends.
(3) It is very important that Christians should frame their lives by the rules of the gospel, and, to this end, should study them and know what they are. This is important:
(a)Because they are the best and wisest of all rules;
(b)Because it is only in this way that Christians can do good;
(c)Because they have solemnly covenanted with the Lord to take his laws as their guide;
(d)Because it is only in this way that they can enjoy religion; and,
(e)Because it is only by this that they can have peace on a dying bed.
If people live as becometh the gospel, they live well. Their lives are honest and honorable; they are people of truth and uprightness; they will have no sources of regret when they die, and they will not give occasion to their friends to hang their heads with shame in the remembrance of them. No man on a dying bed ever yet regretted that he had framed his life by the rules of the gospel, or felt that his conduct had been conformed too much to it.
That whether I come and see you – Alluding to the possibility that he might be released, and be permitted to visit them again.
Or else be absent – Either at Rome, still confined, or released, and permitted to go abroad.
I may hear of your affairs … – I may hear always respecting you that you are united, and that you are vigorously striving to promote the interests of the gospel.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:27-30
Only let your conversation be as it becometh the gospel of Christ
A call to a four-fold manifestation of spiritual life
I.
To holiness (Php 1:27). As if he had said, I have one dominating wish in reference to you.
1. It is well to know what Gods princes wish for us. The noblest desire one man can cherish for another is that he may be like Jesus.
2. There is but one ideal life in the Church. But here is a difficulty: how can the lowest copy the highest? Would it not have been wiser to have set forth a man who excelled in one moral feature, and to have said, Transcribe that, and so on until all the graces had been gradually acquired? Is not the setting forth of absolute perfection exorbitant and demanding too much from the helpless sinner? Let us see. What does moral perfection begin in? It begins in the disposition, the will, the heart. If you are urged to escape from polar winter to tropical summer, it is not meant that the journey is to be accomplished at a stride, but step by step. When a child is required to be perfect as a musician it is not intended that in one day his uncrafty fingers should liberate the angel strains. So with the growth of the acorn into the oak. And so when our Saviour tells us to be perfect as our Father in heaven is perfect He means that we are to grow in grace. In all our growing and striving Christ Himself is with us, and His grace is all-sufficient.
II. To unanimity (Php 1:27). This is not monotony. The root of true unity is oneness in the love and service of Christ. Christendom is in reality one, though apparently many. The coat is of many colours, the heart is one. This is particularly seen in the time of threatened danger. The armies of defence have never come from any particular section of the Church. How illogical the decision to have nothing to do with religion because the Church is divided. There are so many styles of building, and so many modifications of those styles, some Doric, others classic–are people so perplexed with these varieties as to renounce architecture altogether and resolved to reside in the open air? Try the same with clothing, patriotism, business. Do men give up commerce because some tradesmen are insolvent? Do you give up housekeeping because some chimneys smoke?
III. To courage (Php 1:28). Timidity is a symptom of moral feebleness, an impediment in the path of moral progress. Timidity on the part of one may dishearten the courage of a multitude. It arises from distrust in God. How many a man of noble powers and enlarged culture, for want of strength in a crisis, the courage to utter the decisive word, fails and trembles, and becomes the prey of the mean.
IV. Fearlessness in the strife is to be associated with magnanimity in endurance (Php 1:29-30). The strong in heart are called to suffer. Suffering is an education, a means of grace. Think of the hidden and silent heroism that is going on day by day. How many a man otherwise mighty fails in suffering! (J. Parker, D. D.)
Christian citizenship
There was one drawback to the apostles delight in thinking of the Philippians. It was not doctrinal unsoundness, or denial of his authority, but the spirit of social rivalry and partizanship. This he hints at by the recurrence of the word all in the former part of this chapter, and he now deals with it in a most delicate but effective way. He shows, in a manner which they as Roman citizens were quick to understand, the leading duties of gospel citizenship and their enforcing motives.
I. The duties of this Christian citizenship.
1. Stand firmly by the charter of your citizenship–the gospel–all of you, all together. Be a compact body. The apostle puts stress upon the Christian spirit as the outcome of the Christian faith, and does not dream, like some recent men, that the one can exist apart from the other.
2. Be unitedly zealous for the common faith. Zeal for the truth is not only to impel them to stand by the truth, but to make it known. There is a zeal which begins and ends with self, or which will show itself in its own way only, and a zeal which spends itself not so much against the common foe as against those of their own party who differ in minor things. What the apostle commends is a right kind of zeal rightly directed.
3. Be bold in facing your foe. The opposition was formidable–Jews and Gentiles singly and combined; the attack was likely to be sudden.
II. The motives by which they are enforced.
1. An attention to these duties attests their true apprehension and enjoyment of Christianity itself (Php 2:1).
2. The power of Divine love.
3. Obedience to those duties will bear witness to the reality of their communion with God.
4. It is also thus a true testimony to the compassion and tenderness which Christ alone puts into mens hearts.
5. Doing thus you will make my cup of gladness run over. (J. J. Goadby.)
Citizens of heaven
The meaning is, Play the citizen in a manner worthy of the gospel. Paul does not mean, of course, Discharge your civic duties as Christian men, though some Christian Englishmen need that reminder; but their city was the heavenly Jerusalem.
I. Keep fresh the sense of belonging to the mother city. Paul was writing from Rome, where he might see how the consciousness of being a Roman gave dignity to a man. He would kindle a similar feeling in Christians.
1. We belong to another polity than that with which we are connected by the bonds of sense.
2. Therefore it is a great part of Christian discipline to keep a vivid consciousness that there is an unseen order of things. The future life is present to an innumerable company.
3. There is a present connection between all Christians and the heavenly city. The life of Christian men on earth and in heaven is fundamentally the same; in principle, motive, taste, aim, etc. As Philippi was to Rome, so is earth to heaven, a colony on the outskirts of the empire, ringed round by barbarians, and separated by seas, but keeping open its communications, and one in citizenship.
4. Our true habitat is elsewhere; so let us set our affections on things above. The descendants of the original settlers in our colonies talk still of coming to England as going home, though they were born in Australia and have lived there all their lives.
5. How need that feeling of detachment from the present sadden our spirits or weaken our interest in things around us? To recognize our separation from the order of things in which we move because we have our being in that majestic unseen order makes life great, not small.
II. Live by the laws of the city.
1. The Philippian colonists were governed by the code of Rome. They owed no obedience to the law of the province of Macedonia. So Christian men are not to be governed by maxims and rules of conduct which prevail in the province, but from the capital.
2. The gospel is not merely to be believed, but to be obeyed. Like some of the ancient municipal charters, the grant of privileges and proclamation of freedom is also the sovereign code which imposes duties and shapes life. A gospel of laziness and mere exemption from hell is not Pauls gospel.
3. That law is all-sufficient. In Christ we have the realized ideal, the flawless example, and instead of a thousand precepts, all duty is resolved into one–be like Christ.
4. Live worthy of the gospel, then. How grand the unity and simplicity thus breathed into our duties.
5. Such an all-comprehensive precept is not a mere toothless generality. Let a man try honestly to shape his life by it, and he will find soon enough how close it grips him. The tiny round of the dewdrop is shaped by the same laws which mould the giant planet.
6. It is an exclusive commandment, shutting out obedience to other codes, however common or fashionable. We are governed from home, and give no submission to provincial authorities. Never mind what people say about you, or what may be their maxims or ways. The censures or praises of men need not move us. We report to headquarters, and subordinate estimates need be nothing to us. We appeal unto Caesar.
III. Fight for the advance of the dominions of the city.
1. Like the armed colonies which Rome had on her frontier, who received their bits of land on condition of holding the border against the enemy, and pushing it forward a league or two, so Christian soldiers are set down to be wardens of the marches, and to
(1) stand fast–maintaining our ground and repelling all assaults.
(2) This successful resistance is to be in one spirit, inasmuch as all resistance depends on our spirits being rooted in Gods Spirit, in vital union with whom we may be knit together in a unity which shall oppose a granite breakwater to the inrushing tide of opposition.
(3) We are to carry the war onwards, striving together for the faith of the gospel.
(4) There is to be discipline and compact organization like that of the Praetorian guards.
(5) The cause for which we are to fight is the faith of the gospel–either its sum and substance or the subjective act of trust in it–to unitedly contend for its growing power in our own heart and the hearts of others.
2. Such work is ever needed, and never more than now, when a wave of unbelief seems passing over us, and when material comfort is so attractive. Close your ranks for the fight.
IV. Be sure of victory.
1. Terrified refers to a horse shying or plunging at some object. It is generally things half-seen, and mistaken for something dreadful, that makes horses shy; it is usually a half-look at adversaries and a mistaken estimate of their strength that makes Christians afraid. Go up to your fears and speak to them, and, as ghosts are said to do, they will generally fade away.
2. Such courage is based on a sure hope. Our citizenship is in heaven. The outlying colony knows that the Emperor is marching to its relief. (A. Maclaren, D. D.)
Ministerial solicitude
I. The appropriate metaphor. The Church is a city, set on a hill. The Divine mind has expended infinite treasures on it. It is a masterpiece of perfection. Its foundation is Christ.
1. We expect to see order in a city: so there must be laws and government in the Church.
2. There is to be beauty in a city: so all excellence should be in the Church.
3. In a city we expect commerce; so the Church is to send her merchandise to all parts.
4. In an imperial city we look for the residence of the sovereign, and this is the comfort of the Church–The Lord of hosts is with us.
5. As it is a city, it is a place of chartered privileges–the free gifts of the reigning monarch.
II. The general direction. What does this venerable citizen say to his fellow citizens? It is not the profession of citizenship that will avail.
1. With regard to your principles: God gave His Son to die for you rebels; therefore you owe your lives to Him.
2. Let your conversation be as becometh the privileges of the gospel–how varied and rich they are.
3. Let it be as becometh the holy practice required by the gospel. Let your light so shine, etc.
III. The particular enumeration.
1. Steadfastness. I never knew a man who was always changing whose piety was deep and sincere. Be steadfast in your attachment to
(1) your own Church;
(2) its doctrines;
(3) its discipline.
2. Unity
(1) of judgment;
(2) of affection.
3. Energy and activity. (T. Mortimer, M. A.)
A ministers desire on behalf of his people
I. We have a duty. We are citizens of no mean city (Php 3:20; Heb 12:23). What an unspeakable privilege; our duty is to act up to it (Eph 4:1; 1Th 2:12).
(1) Let it be seen in your life that you are men of other principles than those of the world.
(2) By acting on other principles than those of ambition, ease, selfishness.
(3) By being men of other habits (Php 3:18-19)–unworldly, spiritual: in the home, in business, etc.
2. Remember that the glory of the gospel is connected with the conversation of its professors. A treasure is entrusted to you; do not tarnish it, lose it, barter it.
II. Some particulars of our duty specified. That ye stand fast. It is easy for a man to be obstinate and head strong in maintaining his own opinions; but the difficulty is for a man to stand fast in the gospel, viz.
1. In one spirit–a steady union of affection (Act 1:14; Act 2:46), without jarring or discord.
2. In one spirit for the common faith. When a mans opinion about the things of the world is attacked, how ready he is to defend it, but what a cold indifference there is about Christian principles.
III. The desire expressed for this gospel conversation. Only. Paul seems to have lost sight of other themes–only let me see this, and I shall be happy. This was comprehensive of everything else. (T. Woodroffe.)
Citizenship
(Text in conjunction with Php 3:20.) Paul was a Roman citizen. By virtue of this, be possessed rights, privileges, and immunities denied to strangers. He now turns it to spiritual account.
I. True believers are citizens of heaven. Here they are strangers and pilgrims. Their thoughts and affections point to the heavenly Jerusalem. But they cannot say with Paul, I was free born. Like the captain, With a great sum they obtained this freedom (1Pe 1:18-19). It is the believers interest in Christ, the purchaser of his freedom, which constitutes him a citizen of heaven.
II. Citizens of heaven should reflect in their lives the dignity and holiness of their city. As royal children they must behave royally. We do not expect princely bearing in the pauper, and we look only for earthly mindedness in the citizens of earth. When Alexander was asked to run in the Olympic games, he replied, I will if kings are to be my antagonists.
III. Heavens laws for the life of its citizens upon earth are contained in the gospel of their king. The one great law of which all the rest are only particular applications is Christ our life. He left us an example.
IV. Lives which harmonize and illustrate these laws are worthy of the heaven to which they belong. Lessons:
1. Prize the privilege.
2. Study the laws.
3. Live the life. (J. B. Norton.)
Conversation becoming the gospel
Consider—
I. The gospel in–
1. The dignity which it confers.
(1) What we are by nature–children of wrath, aliens, slaves of sin.
(2) What we are by grace–children of God, citizens of heaven, kings and priests unto God.
2. The knowledge it communicates.
(1) The mystery of godliness–God manifest in the flesh.
(2) The mystery of the gospel–the union between Christ and His people.
(3) The mystery connected with the resurrection.
(4) The mystery of iniquity.
(5) The mystery of providence–All things work together for good, etc.
(6) The mysteries of the kingdom.
3. The spirit it enjoins. Peace with God, joy, Gods love, the manifestation of the mercy we enjoy, walking in love, blamelessly.
II. The attendant advantages.
1. Stedfastness. Changing circumstances, heresies, worldliness, try this stability.
2. Unity.
(1) Every individual soldier must remember that he belongs to the army.
(2) In order to this unity there must be personal consistency and individual value of the truth. One mind, viz., that which was in Christ Jesus.
(3) Mutual effort.
3. Zeal for the success of the truth.
(1) Defending its purity.
(2) Extending its blessings. (W. Cadman, M. A.)
Conversation becoming the gospel
I. What in the gospel must our conversation become?
1. The doctrine of the gospel. Living as those who believe–
(1) That Christ is the Son of God and man (Joh 1:14).
(2) That He died for sin, even for ours; that He rose again, ascended, and will come again to judge the world.
2. The discipline of the gospel. That all things be done–
(1) Decently and in order (1Co 14:40).
(2) In faith (Rom 14:23).
(3) In love (Eph 5:2).
(4) In humility (Php 4:1-2; Luk 17:10).
(5) To the glory of God (1Co 10:31; Mat 5:16).
3. Our expectations from the gospel. Live as those who expect (1Jn 3:4)–
(1) Pardon (Eph 1:7).
(2) Acceptance (Gal 2:16).
(3) Peace with God (Rom 5:1).
(4) Joy in the Holy Ghost (Rom 14:16-17; 1Pe 1:8).
(5) All the graces of the Spirit (1Pe 2:9).
(6) A joyful resurrection (1Co 15:52-53).
(7) Eternal happiness.
4. Our profession of the gospel, for which we have these rules.
(1) In departing from iniquity (2Ti 2:19).
(2) In being new creatures (2Co 5:17).
(3) In loving Christ above all things (Luk 14:26).
(4) In denying our selves, taking up our cross and following Christ (Mat 14:24).
(5) In bearing much fruit (Joh 15:8).
(6) In being holy in all manner of conversation (1Pe 1:15); in thought (Pro 12:5; Php 4:8); in affections (Col 3:2); in words (Jam 1:26; Eph 4:29); in actions (Tit 2:11-12).
(7) In loving one another (Joh 42:35).
(8) In continuing to the end (Joh 8:31).
II. Why walk as becometh the gospel?
1. Otherwise we are a shame to the gospel (Heb 6:6).
2. Enemies to Christ (Php 3:18-19).
3. You will receive no benefit from the gospel (Heb 4:1-2).
4. The gospel will rise in judgment against you (Joh 3:19).
5. But if you walk as becometh the gospel, all its promises shall be made good unto you (Joh 1:29; Joh 14:2; Mat 25:34).
III. What conversation is that which becometh the gospel?
1. Towards God.
(1) A humble conversation (Eph 4:1-2; Mat 11:29).
(2) Trustful.
(3) Cheerful (Php 4:4).
(4) Obedient.
(5) Heavenly (Php 3:20).
2. Towards man.
(1) Meek and lowly (Mat 11:29).
(2) Loving (Joh 13:34-35).
(3) Just (Mat 7:12).
(4) Charitable (1Ti 6:17-18).
IV. Use. Walk thus according to the gospel.
1. Motives.
(1) This is most safe (Pro 10:9).
(2) Most profitable (1Ti 6:18; Jam 2:5).
(3) Most honourable (1Sa 2:30).
(4) Most pleasant (Pro 3:17).
(5) Most necessary (Luk 10:42) to happiness (Heb 12:14).
2. Means.
(1) Search the Scriptures.
(2) Frequent ordinances (Rom 10:17).
(3) Be much in prayer (Jam 1:5).
(4) Meditate often (chap. 4:8).
(5) Live above your bodies (1Co 9:27). (Bishop Beveridge.)
Conversation becoming the gospel
I. A conversation becoming the gospel must be wise, for the gospel is a system of knowledge. Hence it is called light. There are three states with regard to gospel knowledge.
1. The heathen are children of night.
2. The Jews had some light.
3. Christians are children of the light and of the day. Christians ought to excel in this light.
II. A conversation becoming the gospel should be cheerful, for the gospel is a system of joy.
1. As such it was predicted.
2. Joyful results universally followed its establishment.
3. It has lost none of its power to bless.
(1) In duty.
(2) In trials.
(3) Death.
III. A conversation becoming the gospel must be holy, for the gospel is a system of sanctity.
1. There is no holiness in theory or practice outside. But–
2. The gospel
(1) teaches it;
(2) requires it;
(3) produces it.
IV. A conversation worthy the gospel should be charitable, for the gospel is a system of benevolence. Nothing is more unbecoming to it than a selfish, grasping temper. (W. Jay.)
Christian consistency
I. Paul pleaded for a consistent Christian Church. The Christians life is to harmonize with his creed. His life must be characterized by–
1. Truthfulness. God is the author of truth; the Holy Spirit the spirit of truth; the gospel the word of truth; and the Christian must be a man of truth.
2. Love. This is the first and great commandment in the evidence of discipleship, the inspiration of duty, and is due to foes as well as friends.
3. Holiness in thought, desire, and action.
II. For a united Church. The early Christians were frequently exhorted to be one in faith, feeling, spirit, and action; the bond was to be love, and the end the establishment of the gospel. This union was necessary–
1. To resist their common adversaries, who were and are combined, persistent, powerful.
2. To develop their Christian graces. Our minds and hearts are enlarged by the intercourse of good men. The bold encourage the timid, the wise instruct the ignorant, the strong shelter the weak. The manifold diversities of our nature and condition constitute the perfection of the Church, as the members of the body.
3. To establish the true faith. The success of the whole depends on the agreement of the parts.
III. For a zealous Church. Christians are to stand by, struggle for, suffer, and even die with one another.
1. This zeal is demanded for a noble object.
(1) We are to strive, not for place, power, or popularity, but–
(2) For the faith: to maintain its purity in our own hearts, and to diffuse its gracious influence through the world.
(3) The tradesman is zealous in business, the statesman in politics, the Christian for the faith.
(4) This was never needed more than now.
2. The object inspires the zeal. It calls into exercise our highest faculties; it informs the judgment, subdues the will, sanctifies the affections, and ennobles the soul. It has done more for the race than all the moralists or philanthropists who have ever lived.
3. This zeal is to be exercised in a commendable spirit, together. Christians are not to strive against one another. The earnest Christian has no time for useless debate. Cultivate the spirit of brotherly sympathy. (G. J. Procter.)
Christian consistency
I. What is that deportment which becometh a professor of the gospel of Christ?
1. With respect to the world.
(1) He must not worship its god–mammon (Mat 6:24; 1Jn 2:15; 1Ti 6:9-11).
(2) He must shun its company (Psa 1:1; 2Co 6:14-18).
(3) He must avoid its pleasures and fashions (Rom 12:2). True, Christ attended the wedding at Cana, etc., but good people were there, and it was to manifest His glory; but whoever heard of Gods glory being promoted at card parties, etc.
2. With respect to his prevailing sentiments.
(1) Peace.
(2) Faith.
(3) Joyful hope.
(4) Patience and cheerful acquiescence.
(5) Courage.
3. With respect to sin.
(1) He must not commit it.
(2) He must hate it.
(3) He must struggle against it in every form and everywhere.
4. With respect to the aim and business of his life. To promote the glory of God (Mat 5:14-16; 1Co 10:31-32).
II. Why such a deportment should be maintained.
1. Because it would bring joy to those who watch for your souls (Php 2:1; Php 4:1).
2. Because of the advantage–the witness in yourself of your conversion.
3. Because it prepares the mind for the season of affliction and the solemnities of death.
4. Because it is the will and commandment of Christ.
Conclusion:
1. The world vigilantly watches and judges the character and conduct of professors. The want of consistency in Christians has done more harm to Christianity than all the ravings of infidels.
2. Gods eye is constantly upon us.
3. The plea of not being a professor will be no plea in the hour of death for a sinful life. (I. Spencer, D. D.)
Christian consistency
I. The general character of Christian consistency.
II. Its special requirements.
III. Paramount importance.
IV. Gratifying results. (J. Lyth, D. D.)
I. What the conduct is which becomes the gospel.
1. It must be the genuine result of gospel dispositions. Conduct is the birth of principle; what is seen in the life is the development of what exists in the heart. The tree must be good before the fruit can be good. But we must not judge altogether by outward appearance. All is not gold that glitters. A fair show in the flesh is naught unless the heart be right with God. The gospel makes the heart right.
2. Must be maintained under the influence of gospel principles and in the use of gospel ordinances. Everything is liable to deterioration; institutions, buildings, metals of the finest polish, Christians of the most exalted piety. We must live by faith, by the love of God in the keeping of His commandments, by an attention to the means of grace.
3. Must resemble gospel patterns. The gospel is not a collection of maxims and doctrines so much as an exhibition of examples. Follow me as I follow Christ.
4. Must be conformable to gospel precepts. The gospel is not merely an offer of mercy and a promise of blessing. The law is not made void through faith. Where much is given, much is required. The epitome of these precepts is live soberly, righteously, and godly in the present world.
II. What obligations are we under to maintain this conduct?
1. God requires it. For this end He has given His revelation. Not every one that saith, Lord, Lord, etc. The will of God is righteous, and no creature can resist it with impunity.
2. Consistency requires it. Profession without practice is hypocrisy. Actions speak louder than words. Let every one that nameth the name of Christ depart from iniquity.
3. Our personal comfort requires it. Our rejoicing is the testimony of our conscience. Without this peace is a delusion.
4. Our connection with society requires it. We owe to society what we cannot adequately repay but by the blessings of the life of the gospel.
5. Our final salvation requires it. We shall be judged according to our works.
Conclusion:
1. How excellent is the Christian religion.
2. How illiberal and unreasonable to censure it on account of its inconsistent professors. (R. Treffry.)
The gospel
s power in a Christians life:–
I. What the gospel is.
1. It is the gospel of Christ because–
(1) He is the author of it.
(2) The pith and marrow of it.
(3) The finisher of it. It is His property, it glorifies His person, it is sweet with the savour of His name.
2. It is the gospel of Christ. Good news.
(1) It removes the worst ills–sin, death, hell.
(2) It brings the best blessings–reconciliation with God, goodwill on earth, eternal happiness in heaven.
II. Our conversation must be such as becometh the gospel. The gospel is–
1. Simple. So should we be in our dress, our speech, our behaviour. Wherever you find the Christian you ought not to want a key to him. He should be a transparent man like Nathaniel and as little children.
2. True. Gold without dross. So should the Christian be in his talk. There should be no scandal, oath taking, equivocation, still less lying.
3. Fearless. It calls things by their right names, and is the very reverse of what is now called charity. Be honest and brave in your profession and action,
4. Gentle. Bad temper is quite contrary to the gospel. Have a lions heart, but a ladys hand.
5. Loving. Without love the Christian is as sounding brass.
6. Merciful. Harsh or miserly people do not become the gospel.
7. Holy. The Christian must be holy as Christ is holy.
III. The stern necessity of a conversation that becometh the gospel.
1. If you do not live like this you will make your innocent fellow members suffer. You tempt others, and bring discredit on the whole Church.
2. You make your Lord suffer. The world lays your sin at the door of your religion.
3. You will pull down all the witness you have ever borne for Christ. How can your children, neighbours, etc., believe you if you act inconsistently. (C. H. Spurgeon.)
Christian conduct is made up of little things
See to it that each hours feelings, and thoughts, and actions are pure and true; then will your life be such. The mightiest maze of magnificent harmonies that ever a Beethoven gave to the world, is but single notes, and all its complicated and interlacing strains are resolvable into individualities. The wide pasture is but separate spears of grass; the sheeted bloom of the prairies but isolated flowers.
Striving together for the faith of the gospel–
1. The phrase, faith of the gospel, has a distinct significance in the New Testament. It refers to the Divine revelation of mercy and love in the Son of God, and its acceptance by earnest and penitent trust. It is connected with long lives of antecedent prophecy, symbolical services, the constant yearning of the world for a Redeemer, and the Messianic hope of the Jews.
2. This message of redemption meets with endless forms of acceptance and rejection.
(1) At first its promulgation came in contact with heathenism as a religion, and naturally accused the opposition of the proud systems of error.
(2) Next it came in contact with Heathenism as a philosophy, and the proud reason of the classic world sought to analyze its mysteries.
(3) To every form of religious thought and every phase of intellectual life it has come for eighteen centuries to be rejected by the proud, but to be accepted by the meek.
3. It is one of the vital questions of the day how to meet and overcome this opposition.
I. The pulpit is naturally called into requisition.
1. But is it to be the teacher of philosophy? Then its function is to wrestle with the doubts, to antagonize the unbelief of the day. But this attitude is only a negative one, and to take up in detail the varied assaults would only be to advertize and disseminate them.
2. The real business of the pulpit, as de fined by Scripture, is to preach Christ and Him crucified, and by the proclamation of positive truth there the unbelief of the day will best be met.
II. The press competes with the pulpit in the education of the multitude. Here unbelief finds full and systematized expression, but so may and so does Christianity. The bane and the antidote exist side by side, and sceptical assaults along the whole line of the faith have been repelled in current literature. Here scientific objections can be and are met by scientific men.
III. But the individual Christian life is the best defender of the faith. The union of Christians in the conversation which becometh the gospel will render the faith invincible. (W. A. Snively, D. D.)
Means in aid of the propagation of the gospel
I. The faith of the gospel. The faith which was once delivered to the saints, the truth as it is in Jesus: viz.–
1. The truth about God. His unity and three-fold Personality.
2. About man–his fall and ruin.
3. About redemption–the Incarnation and Atonement of Christ; the acceptance of salvation by faith; regeneration and sanctification by the Holy Ghost.
4. About immortality.
II. The import of the apostles language concerning it. The Philippians are to strive together for it. The gospel was a precious deposit; they were to hold it fast in opposition to all who would rob them of it; they were to preserve it in its original purity, in opposition to those who sought to adulterate it. But it was not to be a concealed treasure, or appropriated exclusively by themselves, but was to be communicated to their fellow men.
1. All Christians may and must aid in disseminating the faith of the gospel. Some think this the business of ministers. Paul told the saints as well as the bishops and deacons to do it. Christians may do this.
(1) By cultivating purity of heart and life and maintaining an exemplary deportment. This method is sanctioned by Christ Himself–Let your light so shine. Its efficacy may be illustrated by numerous facts. This was the main method of gospel propagation in Apostolic and early Christian times. Gibbon puts the virtues of Christians among his secondary causes. So today. The greatest enemies of the Cross are inconsistent Christians.
(2) By pecuniary contributions. Many overvalue money; some undervalue it: the truth is, it is a talent to be employed for God. God has given you the power and opportunity to get it. Consecrate it therefore to Him. The proportion must be left to conscience. The poorest should not be discouraged, for God values the widows mite, when the offering of a willing mind. Let modern Churches take example by the Church at Philippi.
(3) By union and cooperation. The advantages of this are obvious. We see this in business and politics, and in philanthropic and religious societies. Why then should minor differences separate Christians? Divisions are a source of weakness; union is strength.
(4) By humble, importunate, and believing prayer. Old Testament and New alike enjoin this as a means of advancing the faith. Let this be remembered in public, private, and family prayer. It is a means which God delights to honour.
2. In this good work Christians should be zealous. Striving as the competitors in the games. Nothing is more offensive to Christ than lukewarmness.
(1) The work needs the most strenuous effort. It has to struggle with the most inveterate and formidable opposition, from the evil heart and from evil systems.
(2) It is worthy of them. It brings glory to God, the highest good to man, and honour to the Redeemer. (J. Thomson, D. D.)
Unity and action
I. The object for whose perpetuity you are to cooperate. The whole gospel, not its promises, or precepts, or doctrines alone, still less any particular views relating to them, such as Calvinism or Arminianism. We have to contend for the faith, not a fragment of it. Why are Christians to strive together for this?
1. Because they alone understand and prize it. By the grace of the Spirit they see its value. To them Christ is all. His gospel is the book of their hearts. They cannot but love what is precious. To others it may be dull.
2. Because to them its honourable privileges are granted. Their religious privileges become duties in consequence of their obligations to Him who had saved them. Their duties become privileges in consequence of their low: to Him who first loved them.
3. Because the enemies of the Master are watchful and active.
II. The position you are to maintain. It was net required of them to assume the position of an united phalanx. God had assigned that as He has to us. We are simply to stand fast in one spirit in it. You have the gospel verities–unitedly maintain them. Divide and conquer is the policy of the adversary; close your ranks and win is ours. Every kingdom divided against itself shall not stand.
III. The unity of purpose you are to cherish.
1. Be of one mind on the subject of unity itself.
2. On the subject of social prayer: If two of you shall agree, etc.
3. With respect to the mutual ministry: Support your pastors and love them.
4. In doing good to all men. (W. Leask, D. D.)
Stand fast
The word in the original signifies to hold on, and to remain firm at ones post, and is derived from the combats, in which each endeavour to keep his place, and to maintain himself in his seat, without going back, or being shaken by all the attacks of the enemy. The apostle, employing this image to represent to us the life of the faithful, means, that in this spiritual warfare we should never allow ourselves to be drawn from that position in which God has placed us, and that all together, like his faithful and valiant soldiers, courageously repulsing the enemy, we should always stand firm, without quitting either the faith or the profession which by His grace we have made. (J. Daille.)
Striving together
As a wrestler grapples his antagonist, and strains himself for the mastery, so the Christian must struggle against every enemy of the truth. (G. J. Procter.)
Concord in the Church
As there is no body or society more noble than the Church, so there is none in which union and concord are more necessary. You are begotten of the same seed, i.e., of the gospel, brought up in the same family, nourished with the same food, animated by the same spirit, destined to the same inheritance. If so many close ties cannot unite you, at any rate let this common warfare in which you are engaged, this common danger that you run, and these common enemies with whom you contend, extinguish your differences, and make you rally together for your common preservation and defence. Often among the kingdoms of the earth, the fear of an enemy without stays the misunderstandings and quarrels within. Let us imitate in this respect the prudence of the children of this world. Whatever you may have of wisdom or courage, turn it against the enemy. May he alone feel the vigour of your arm, and the point of your weapons. It is not against your brother that they should be employed. They are made, and they have been given you, to defend, and not to wound him; to preserve, and not to shed his blood. I say it with regret, it is nothing but our division, my brethren, which has prevented the defeat of the enemy, and the triumph of the Church. If we had all fought together, we should long ago have been conquerors. (J. Daille.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. Let your conversation be as it becometh the Gospel] The apostle considers the Church at Philippi as a free or imperial city, which possesses great honours, dignities, and privileges; and he exhorts them to act, , worthy of or suitably to those honours and privileges. This is the idea that is expressed by the word , act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ’s imperial city, the Church. The apostle resumes the same metaphor, Php 3:20: – For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King.
Whether I come and see you] Leaving the matter still in doubt as to them, whether he should again visit them.
In one spirit] Being all of one mind under the influence of the Holy Ghost.
Striving together] . Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith-the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Only let your conversation be as it becometh the gospel of Christ: q.d. In the mean time, whatever becomes of me, that which is for your part solely incumbent on you, who are brought into the fellowship of the gospel, is to demean yourselves truly agreeable to that state. The original phrase, as afterwards in this Epistle, Phi 3:20; 4:8, and elsewhere, Act 23:1, imports, that their deportment should be answerable to their citizenship, that they should behave themselves as might be most to the public good of the society to which they do relate, not being of the world here, any more than their Head, Joh 15:19; 17:16. Their course of life should be every way answerable to their high calling, Eph 4:1; Col 1:10; 1Th 2:12; bringing forth fruit meet for repentance.
That whether I come and see you, or else be absent, I may hear of your affairs; intimating, that it did behove them constantly to adorn the gospel, in the exercise of Christian courage, unanimity, and patience, as well when he was distaut from them, as when among them to oversee them: not as if he doubted of returning to them for their greater edification, but further to satisfy them as to his entire submission unto Gods pleasure on his journey, or at home, 2Co 5:6,8; and to excite them to shake off sloth, and to discharge their duty with all diligence, which would greatly cheer his heart.
That ye stand fast in one spirit, with one mind striving together for the faith of the gospel:
1. By their stedfast endeavour after a sweet, close, holy, lasting union amongst themselves. For one spirit, one soul or mind, here seem to imply one understanding enlightened by the sanctifying Spirit, and one heart, as an inward, uniting principle, which must upon no temptation be changed: compare Phi 2:2; 3:16; 4:2; with Rom 12:16; 1Co 1:10; 2Co 13:11; Eph 4:2,3; 1Pe 3:8; according to our Saviors prayer. Joh 17:11,20-23, which was heard, Act 1:14; 2:16; 4:32; 5:12. Nor only by their union in heart and mind, but:
2. Their mutual helpfulness in action, as spiritual champions joining their forces together, for the defence of their royal charter, the maintenance of the main principles of Christianity, against all troublers of the church, and subverters of the evangelical faith, 1Co 9:24,25; Ga 5:13; Eph 6:14, with 2Ti 4:7.
3. A courageous spirit under sufferings from their most malignant gainsayers and persecutors, who do wittingly and willingly oppose the truth, and them professing of it, as Simon Magus and others did, Act 8:18-21; 1Ti 1:20; 2Ti 1:15.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. OnlyWhatever happens asto my coming to you, or not, make this your one only care. Bysupposing this or that future contingency, many persuade themselvesthey will be such as they ought to be, but it is better alwayswithout evasion to perform present duties under present circumstances[BENGEL].
let your conversationbe(Compare Php 3:20).The Greek implies, “Let your walk as citizens(namely, of the heavenly state; ‘the city of the living God,’ Heb12:22, ‘the heavenly Jerusalem,’ ‘fellow citizens of the saints,’Eph 2:19) be,” c.
I . . . see . . . hearsoPhp 1:30. “Hear,” inorder to include both alternatives, must include the meaning know.
your affairsyourstate.
in one spiritthe fruitof partaking of the Holy Spirit (Eph 4:3Eph 4:4).
with one mindrather asGreek, “soul,” the sphere of the affections;subordinate to the “Spirit,” man’s higher and heavenlynature. “There is sometimes natural antipathies among believers;but these are overcome, when there is not only unity of spirit, butalso of soul” [BENGEL].
striving togetherwithunited effort.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Only let your conversation be as it becometh the Gospel of Christ,…. Or “behave as citizens worthy of the Gospel”; for not so much their outward conversation in the world is here intended, which ought to be in wisdom towards them that are without; so as to give no offence to any, and to put to, silence, the ignorance of foolish men, and them to confusion and: shame, who falsely accuse their good conversation in Christ; though this is what is highly becoming professors of the Gospel; and a moral conversation proceeding from principles of grace, under the influence of the Spirit of God, is very ornamental to the Gospel, being what that requires and powerfully teaches; but the conversation of the saints one with another, in their church state, is here meant. The allusion is to cities which have their peculiar laws and rules, to which the citizens are to conform; and such as behave according to them act up to the character of good citizens, and becoming, and worthy of the charter by which they hold their privileges and immunities. A church of Christ is as a city, and is often so called; the members of it are citizens, fellow citizens, one with another, and of the household of God, and have laws and rules according to which they are to conduct themselves; as such do who walk worthy of their calling, and becoming the charter of the Gospel by which they have and hold their freedom and privileges, as citizens of the new Jerusalem: and such a Gospel walk and conversation lies in such things as these; constant attendance on the preaching of the Gospel, and on the administration of Gospel ordinances; a strict observation of the rules of behaviour towards persons that have given offence, either in public or private; a just regard to the discipline of Christ’s house, in admonitions; reproofs, censures and excommunications, as cases require; cultivating love, unity, and peace; keeping the ordinances as they were delivered; retaining and striving for the doctrines of the Gospel; holding the mysteries of it in a pure conscience, and adorning: it by a becoming life and conversation. This the apostle recommends as the “only”, the main and principal thing these saints should attend to; and as what would give him the greatest joy and pleasure to hear of, whether he should ever come and see them again or not:
that whether I come and see you, or else be absent, I may hear of your affairs. The Vulgate Latin version reads “hear of you”; and so do the Syriac and Ethiopic versions:
that ye stand fast in one spirit; meaning either the Gospel, which is the Spirit that giveth life; so called because it is from the, Spirit of God, and that by which he is conveyed into the souls of men, and contains spiritual things: this is one, uniform, consistent scheme of truths; find in this believers ought to stand fast, and should abide by it, and never give up, or part with anyone branch of it; and so to do is one part of their Gospel conversation; for the apostle in this and the following things points out the several parts of that conversation he exhorts to: or else the holy Spirit of God is intended, who as he is the beginner of the good work of grace on the soul, is he also who carries it on and will perfect it; and therefore to him should the people of God look for grace and strength, to enable them to stand fast in the profession of their faith, to hold fast without wavering, and to persevere to the end; who is that one Spirit by which they are baptized into one body, and become fellow citizens with the saints: or the spirit of love, unity, and peace is here meant: true Christian love makes the saints to be of one heart and soul; and in this single affection to one another should they stand fast; brotherly love should continue, and all endeavours be used to keep the unity of the spirit in the bond of peace; which is another branch of becoming Gospel conversation: the apostle adds,
with one mind, or “soul”; either signifying the same as before, or else that they should be of one judgment in the doctrines and ordinances of the Gospel, and abide therein; which is necessary to their harmonious walk and conversation together, as citizens of Zion:
striving together for the faith of the Gospel: by the “faith of the Gospel”, may be designed the grace of faith, which comes by the Gospel; as the means of it, and by which the Gospel becomes useful and beneficial to the souls of men, and which has the Gospel for its object; for faith comes by hearing the word, and that is only profitable when it is mixed with it, and is that grace which gives credit to every truth of it, upon the testimony of divine revelation: now as the doctrine of faith is that which the saints are to strive for, the grace of faith is that by which they strive for it; by which they resist Satan, oppose false teachers, and overcome the world; and agreeably to this sense the Arabic version reads, “by the faith of the Gospel”: though rather the doctrine of faith is intended, that word of faith, or faith, which is the Gospel itself, and which is often so called; and for this, in all its parts and branches, believers should strive; as for all those doctrines of faith, which concern the unity of God, the trinity of persons in the Godhead, the divine sonship of Christ, the proper deity and distinct personality of him and the blessed Spirit; and for all such doctrines as regard the state and condition of men by the fall of Adam, as that the guilt of his sin is imputed to all his posterity, the pollution of nature by it derived and communicated to them, that the bias of man’s mind is naturally to that which is evil, and is averse to that which is good, and that he is impotent to everything that is spiritually good; and for all those doctrines which regard the free and distinguishing grace of God; of election, as eternal, personal, and irrespective of faith, holiness, and good works, as motives and conditions of it; of the covenant of grace, as from everlasting, absolute and unconditional, sure and firm; of redemption, as particular, and as proceeding upon a full satisfaction for sin to law and justice; of justification by the righteousness of Christ; of peace and pardon by his blood; of regeneration, conversion, and sanctification, as entirely owing to powerful and efficacious grace, and not to man’s free will; of the saints’ final perseverance, the resurrection of the dead, a future judgment, and eternal life, as the free gift of God: striving for these, as wrestlers do with one another, to which the allusion is, supposes persons to strive and wrestle against; and they are such as oppose truth and themselves unto it; as all such that deny divine revelation, or the authority of the Scriptures; that say that Jesus is not the Messiah; or that Christ is not the natural and eternal Son of God; or that deny his proper deity, his satisfaction and righteousness; that reject the efficacious grace of God, and the operations of the Spirit as unnecessary, to regeneration and conversion; that advance and plead for the purity of human nature, the power of man’s free will, and ascribe justification and salvation to the works of men: all such are to be contended with and strove against, and that not with carnal weapons, but with spiritual ones, with the Scriptures of truth; by which a good warfare with them may be warred, and the good fight of faith fought with much success; and the whole requires great care and solicitude, earnestness, zeal, constancy, and courage: striving together for these, intends either striving with the apostle, and as they had him both as a fellow soldier, and for an example; or rather striving one with another, their ministers with their members, and their members with their ministers; the one by preaching, writing, and disputing more especially, the other by bearing a constant testimony to truth, and praying for the success of it; and both by dying for it when required; and so to do is to have the conversation as becomes the Gospel of Christ.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostle’s Exhortations. | A. D. 62. |
27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me.
The apostle concludes the chapter with two exhortations:–
I. He exhorts them to strictness of conversation (v. 27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it.–That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in v. 26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: “Whether I come or no, let me hear well of you, and do you stand fast.” Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, James v. 8. Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel:– 1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent. 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things. 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it.
II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, v. 28. The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ.–For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, v. 29. Here are two precious gifts given, and both on the behalf of Christ:– 1. To believe in him. Faith is God’s gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God. 2. To suffer for the sake of Christ is a valuable gift too: it is a great honour and a great advantage; for we may be very serviceable to the glory of God, which is the end of our creation, and encourage and confirm the faith of others. And there is a great reward attending it too: Blessed are you when men shall persecute you, for great is your reward in heaven,Mat 5:11; Mat 5:12. And, if we suffer with him, we shall also reign with him, 2 Tim. ii. 12. If we suffer reproach and loss for Christ, we are to reckon it a great gift, and prize it accordingly, always provided we behave under our sufferings with the genuine temper of martyrs and confessors (v. 30): “Having the same conflict which you saw in me, and now hear to be in me; that is, suffering in the same manner as you saw and now hear of me that I suffer.” It is not simply the suffering, but the cause, and not only the cause, but the spirit, which makes the martyr. A man may suffer in a bad cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.
Fuente: Matthew Henry’s Whole Bible Commentary
Let your manner of life (). Old verb from , citizen, and that from , city, to be a citizen, to manage a state’s affairs, to live as a citizen. Only twice in N.T., here and Ac 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 (). 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 ( ). For the teaching of the gospel, objective sense of (faith).
Fuente: Robertson’s Word Pictures in the New Testament
Only. This one thing I urge as the only thing needful Let your conversation be [] . Only here in Paul ‘s writings, and elsewhere only Act 23:1. The verb means to be a citizen. Lit., Be citizens worthily of the Gospel. Rev., Let your manner of life be. Margin, Behave as citizens. Compare Eph 3:19, and see on ch. Phi 3:20. The exhortation contemplates the Philippians as members of the christian commonwealth. The figure would be naturally suggested to Paul by his residence in Rome, and would appeal to the Philippians as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale.
Ye stand fast [] . Compare Eph 6:13; 2Th 2:15. For the verb, see on Joh 1:26; Joh 8:44.
Spirit – mind [ – ] . See on Rom 8:4; Rom 11:3.
Striving together for the faith [ ] . The verb occurs only here and ch. 4 3. The figure is that of an athletic contest, and is in keeping with standfast. Not to be rendered striving in concert with the faith, thus personifying faith, and making the faith signify the gospel teaching. 177 For the faith as christian doctrine, see on Act 6:7. Faith is to be taken in its usual subjective sense of trust in Christ or in the Gospel. Together refers to the mutual striving of the Philippians; not to their striving in concert with Paul.
Fuente: Vincent’s Word Studies in the New Testament
1) “Only let your conversation be as it becometh the gospel of Christ” (monon haksios tou evangelliou tou christou politeuesthe) “Only conduct yourselves worthily of the gospel of Christ,” in attitude, what you say, think, and do, Eph 4:1; Col 1:10.
2) “That whether I come and see you” (hina eite eithon kai idon humas) “in order that whether coming and seeing you.” Whether the providence, will of God, permits my coming and seeing you ‘in this uncertain body, Job 7:7; Job 14:1; 1Pe 1:24.
3) “Or else be absent” (eite apon) “Or being absent,” a possibility, in a world that lieth in darkness, iniquity, and uncertainty, 1Jn 5:19; Jas 4:13-15.
4) “I may hear of your affairs” (akouo ta peri humon) “I may hear the things concerning you,” 3Jn 1:3-4; 3Jn 1:11-12; Jud 1:3.
5) “That ye stand fast in one spirit” (hoti saekete en eni pneumati) “That ye in one spirit,” disposition of unity and love, “stand up straight,” a good report is a strength to the receiver, as a letter of good will from a far away loved one, Pro 15:30; Heb 11:2-3; Heb 11:9.
6) “With one mind” (mi psuche) “in one soul” Life attitude, harmony of spirit and mind, Eph 4:1-3, to be firmly united in the dispensing, promulgating of the gospel.
7) “Striving together for the faith of the gospel” (sunathlountes tes pistei tou evangeliou) “Striving, working hard together in the system of teachings and practice of the gospel;” 1Co 3:9; Joh 4:34-36; 1Co 15:57-58.
Fuente: Garner-Howes Baptist Commentary
27 Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.” When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.
That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam , (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam , (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit. ” We need not, however, feel anxiety as to particular terms, when the meaning is evident.
Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.
Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek ( συναθλοῦντες τὣ πίστει) is ambiguous. The old interpreter renders it Collaborantes fidei , (laboring together with the faith.) (83) Erasmus renders it Adiuvantes fidem , (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.” In this way the particle σύν, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (Eph 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.
(83) In accordance with the Vulgate, Wiclif (1380) renders as follows: “traueilynge to gidre to the feith of the gospel.” — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Php. 1:27. Your conversation.R.V. manner of life. Margin, behave as citizens. Perform your duties as citizens. St. Paul in Philippi, by the assertion of his Roman citizenship, had brought the prtors to their knees (Act. 16:37-38), and is addressing men who could fully appreciate the honour of the jus Italicum conferred by Csar Augustus on their city. He would have them be mindful of their place in the kingdom which cometh not with observation. Whether I come and see you, or else be absent, I may hear.The question arises whether St. Paul meant to say if he visited them, they themselves would inform him of the condition of the Church; or whether he meant he would see for himself if he went, and if not at least he would hear. As he is actually distant, the idea of hearing is uppermost, and so we have I may hear where we might have expected I shall learn.
Php. 1:28. In nothing terrified.The phrase is a continuation of the idea of the amphitheatre in Php. 1:27 (striving together). We must, it seems, recognise a double metaphorbehaving in the arena, before antagonists and spectators, like a horse that takes fright and bolts. The warning against such unworthy conduct might be rendered
In the worlds broad field of battle,
In the bivouac of life,
Be not like dumb driven cattle.
Be a hero in the strife.
Which is to them an evident token of perdition.When once they have discovered that all their artifices have not the least power to alarm you, will not this be a clear indication that they fight on behalf of a failing cause? But to you of salvation, and that of God.The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great President of the contest Himself has given him a sure token of deliverance (Lightfoot).
Php. 1:29. It is given in the behalf of Christ.God has granted you the high privilege of suffering for Christ; this is the surest sign that He looks upon you with favour (Ibid.). The veterans in Philippi would understand well enough that a position involving personal danger might be a mark of favour from the prefect to the private soldier.
MAIN HOMILETICS OF THE PARAGRAPH.Php. 1:27-30
Exhortation to Christian Bravery.
I. To act as becometh Christian citizens.Only let your conversation be as becometh the gospel of Christ (Php. 1:27). Whether the apostle is able to visit them again or not, he exhorts the Philippians to attend diligently to present duties, and act in all things with the dignity and fidelity becoming members of the heavenly commonwealth. The Christian finding himself living for a time in this world as in a dark place, where other gods are worshipped, where men sell themselves for gain, where he is tempted to do as others do, and is asked to coquette with the world, to mind earthly things, should at once take his stand and say: I cannot; I am a citizen of heaven, my affections are set on things above; I cannot come down to your level, I have come out from the world and may not touch the unclean thing; I have formed other tastes, have other pleasures; other rules regulate my conduct; I cannot live as you live, nor do as you do.
1. Be united in spiritual steadfastness.That ye stand fast in one spirit (Php. 1:27). The Spirit inspires the highest courage, and helps all who partake of His influence to stand fast in their integrity. For God hath given us not the spirit of fear, but of power and of love and of a sound mind.
2. Earnestly and unitedly maintain the faith.With one mind striving together for the faith of the gospel (Php. 1:27). With one soul, penetrated by the same Spirit, unitedly strive to maintain the gospel in its purity, as it was committed unto them. Every true believer should be a valiant champion for the truth. Men who have no settled faith are like those birds that frequent the Golden Horn, and are to be seen from Constantinople, of which it is said they are always on the wing and never rest. No one ever saw them alight on the water or on the land; they are for ever poised in mid-air. The natives call them lost souls, seeking rest and finding none. To lose our hold of the gospel is to be doomed to unrest and misery. To attempt to stand alone is to court defeat. Union is strength.
3. Remember the interest of your religious teachers in your endeavours.That whether I come and see you, or else be absent, I may hear of your affairs (Php. 1:27). The anxious minister is ever deeply concerned in the welfare of his people. He rejoices in their faithfulness and progress; he mourns over their laxity and defeat; he encourages them in their labours and struggles in the spread of the truth. Our defection from the gospel is not only a loss to ourselves, but a disappointment and sorrow to others.
II. To act with fearlessness in the midst of opposition.And in nothing terrified by your adversaries (Php. 1:28). Opposition should nerve to more resolute resistance. The enemies of the good are the enemies of God, and the good man, with God on his side, need not fear either their numbers or their ferocity. One of their ancient kings said, The Lacedmonians seldom inquire the number of their enemies, but the place where they could be found. When a certain captain rushed in haste to his general and said, The enemy is coming in such vast numbers, it will be useless to resist, the general replied, Our duty is not to count our enemies, but to conquer them. And conquer them they did.
1. This fearlessness a proof of the inevitable punishment of their opponents.Which is to them an evident token of perdition (Php. 1:28). In contending hopelessly against you they are only rushing on to their own destruction. Your bravery in the contest, and their own consciousness of the weakness of their own cause, will strike terror into their hearts, so that they will be easily routed.
2. This fearlessness a proof of the salvation of the steadfast.But to you of salvation, and that of God (Php. 1:28). God who gives courage to the steadfast and helps them in the conflict, ensures to them the victory. We are not saved because we are brave for God and truth, but the courageous soul will not fail of salvation.
III. To accept suffering for the truth as a privilege and a discipline.
1. It is suffering for Christ. For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake (Php. 1:29). Suffering is no evidence of the divine displeasure, but is often a signal proof of the divine regard. There is no virtue in the mere endurance of suffering, but in the Christ-like spirit with which it is borne. There lived in a village near Burnley a girl who was persecuted in her own home because she was a Christian. She struggled on bravely, seeking strength from God, and rejoicing that she was a partaker of Christs sufferings. The struggle was too much for her; but He willed it so, and at length her sufferings were ended. When they came to take off the clothes from her poor dead body, they found a piece of paper sewn inside her dress, and on it was written, He opened not His mouth.
2. It is suffering which the best of men have endured.Having the same conflict which ye saw in me, and now hear to be in me (Php. 1:30). Suffering for the truth links us with Paul and his contemporaries, and with the noble army of martyrs in all ages. Christ has taught us how to suffer, and for His sake we can bear pain and calumny without complaining and without retaliation. Mrs. Sherwood relates that, pained at seeing Henry Martyn completely prostrate by his tormentor, Sabat, the apostate, she exclaimed, Why subject yourself to all this? Rid yourself of this Sabat at once. He replied, Not if his spirit was ten times more acrimonious and exasperating. Then smiling in his gentle, winning manner, he pointed upwards and whispered in low and earnest tones, For Him!
Lessons.
1. The Christian spirit inspires the loftiest heroism.
2. To strive to be good excites the opposition of the wicked.
3. One true Christian hero is an encouragement to many.
GERM NOTES ON THE VERSES
Php. 1:27. Christian Consistency.
I. The apostle pleaded for a consistent Christian Church.
1. The Christian life must be characterised by truthfulness.
2. By love.
3. By purity.
II. The apostle pleaded for a united Christian Church.
1. This union was necessary to resist their common adversaries.
2. To develop their Christian graces.
3. To establish the true faith.
III. The apostle pleaded for a zealous Christian Church.
1. This zeal demanded for a noble object. The faith of the gospel.
2. To be exercised in a commendable manner. Striving together.J. T. Woodhouse.
Evangelical Consistency.
I. What that conduct is which becomes the gospel.
1. It must be the genuine result of gospel dispositions.
2. It must be maintained under the influence of gospel principles and in the use of gospel ordinances.
3. It must resemble gospel patterns.
4. It must be conformable to gospel precepts.
II. What obligations are we under to maintain this conduct.
1. God requires us to conduct ourselves according to the gospel.
2. Consistency requires it.
3. Our personal comfort requires it.
4. Our connection with society requires it.
5. Our final salvation requires it.
Lessons.
1. How excellent is the Christian religion.
2. How illiberal and unreasonable is the conduct of those who censure Christianity on account of the unworthy actions of its inconsistent professors.R. Treffry.
The Effects of the Gospel upon those who receive it.
I. Illustrate the exhortation of the apostle.
1. The gospel of Christ is a system which assumes and proceeds upon the incalculable value of the soul.
2. Which assumes and depicts the danger and guilt of the soul, and provides a plan for its immediate restoration to the divine favour.
3. Is a system of peculiar and authoritative truth.
4. Is a system of godliness.
5. Of morals.
6. Of universal charity.
II. The sources of the apostles anxiety.
1. He desired the Philippians thus to act from a regard to the honour of the gospel and its author.
2. Out of a regard for the Philippians themselves.
3. From a regard to the Gentiles.
4. From a regard to himself, his own peace, and his own joy.T. Binney.
Php. 1:28-29. Conflict and Suffering.
1. Faith in Christ must go before suffering for Christ, so that to suffer for Him is of greater importance, and in some respects more honourable, than simply to believe in Him.
2. Then are sufferings truly Christian and an evidence of salvation, when as the sufferer is first a believer, so his sufferings are for Christs sakefor His truth.
3. Christian courage under suffering will not be kept up without conflict.
4. In suffering for truth nothing befalls us but what is common to men.Fergusson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Outline of 1:27-2:18
D.
Exhortation to a worthy manner of life; Php. 1:27-30; Php. 2:1-18
1.
Plea for steadfast striving; Php. 1:27-30
a.
Do this whether I come or be absent.
b.
Stand fast in one spirit.
c.
Do not be affrighted by adversaries; Php. 1:28-30.
(1)
This is to them a token of perdition.
(2)
This is to you a token of salvation.
(3)
Follow my example in this.
2.
Plea for unity and humility; Php. 2:1-4
a.
Motives for unity; Php. 2:1-2 a
b.
Attitudes and actions of those in unity; Php. 2:2 b4
3.
The example of Christ; Php. 2:5-11
a.
He did not grasp his original state; Php. 2:5-6
b.
He became an obedient servant; Php. 2:7-8
c.
Honors that Christ received because of his obedience.
(1)
Exaltation;
(2)
A name above every name.
(3)
Universal submission to him; Php. 2:10-11
4.
Commands; Php. 2:12-18
a.
Work out your salvation with fear and trembling; Php. 2:12-13
(1)
Do this whether I am present or absent.
(2)
God is working in you; Php. 2:13
b.
Do all things without murmurings; Php. 2:14-15
PurposesThat ye become blameless and harmless,
That ye become children of God without blemish.
c.
Hold forth the word of life; Php. 2:16
d.
Pauls place in their worthy life; Php. 2:17
A drink-offering poured out upon their service.
e.
Rejoice. Php. 2:18
27. Only let your manner of life be worthy of the gospel of Christ: that, whether I come and see you or be absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel;
Translation and Paraphrase
27. Only live as citizens (of Gods kingdom) in a manner worthy of the gospel of Christ, so that whether I come and see you, or am absent, I may hear the news concerning you, that you (plural) stand fast with one (united) spirit, with one soul striving together (like athletes in training) for the faith (which is) the gospel.
Notes
1.
While the Philippians were to glory in the progress and joy of their faith, they needed to take care that their lives were worthy of the gospel (or good news) of Christ. Worthy means of equal weight or value.
2.
There is a figure of speech in Php. 1:27 which is not apparent in the English translation. When Paul said, Let your manner of life (KJV conversation) be worthy, he was literally saying, Behave as citizens in a manner worthy of the gospel. The Greek verb politeuo means to be a citizen, or exercise your citizenship. The metaphor of heavenly citizenship is found again in Php. 3:20.
3.
Paul exhorts them not to allow their faith to fluctuate with his circumstances or presence. Live lives worthy of the gospel whether he is present or not.
4.
The Philippians should stand fast in one spirit, that is, in one disposition, one frame of mind. The word spirit here probably has no direct reference to the Holy Spirit, but to their own spirits, which would, of course, be under the control of the Holy Spirit.
It is very important that Christians stand fast in what they believe, and in their determination to live according to this belief. Compare Eph. 6:11; Eph. 6:13-14.
5.
The expression with one soul probably means with one mind or feeling. It seems to be nearly an exact synonym of in one spirit. The collective soul of the whole group was to be ONE soul, one mind. Compare Act. 4:32.
6.
The Philippians were to be striving for the faith of the gospel. Striving (Gr. sunathleo) means striving together. The figure refers both to athletic games and to contending in battle. The Christian life requires effort, and discipline, and exertion.
7.
Our striving is to be done for the faith, or in the faith (a dative of interest). There are many good causes in this world, but the striving of Christians is to be exerted for the faith.
8.
The Faith of the gospel. The faith is the gospel. (It is a genitive of apposition.) The faith is the full sum of what we believe and practice, as revealed by Christ.
28. and in nothing affrighted by the adversaries: which is for them an evident token of perdition, but of your salvation, and that from God;
Translation and Paraphrase
28. And be frightened by nothing (which may be done) by the opposers. (Your boldness will make an impression on them, as being) and evidence of (their impending) destruction; But (on the other hand your boldness in the face of opposition will to you be an evidence) of your salvation, and (that) this (salvation is) from God (himself).
Notes
1.
1:28 elaborates the command in Php. 1:27 to stand fast. Two participial phrases expand this idea of standing fast: We stand fast (1) striving together; and (2) being frightened in nothing by the adversaries.
2.
Generally the adversaries of the gospel would rather frighten us from our faith and Christian work, than try to convince us logically that we are wrong, or physically prevent us from serving Christ. Those who are frightened by threats are defeated before the battle ever starts. Christians in many lands today face threats of loss of jobs or other troubles. Be frightened by nothing.
3.
The boldness of Christians in the face of threats and persecutions is for the unbeliever an evident token of perdition, a plain sign that they face destruction by God. Compare 2Th. 1:4-5. Perdition means destruction, or ruin, and refers to the punishment of hell.
When persecuting unbelievers see Christians boldly continuing in their faith in spite of threats and harm, they instinctively feel, If this Christian faith means so much to these people, there must be something to it after all. And if there is something to it, then Im on the wrong side, and God will surely punish me for fighting against the truth. Paul seems to have felt that way before his conversion. Compare Act. 26:14; Act. 22:19-20.
4.
Whereas the boldness of Christians is to sinners an evident token of destruction, it is at the same time an evident token (a plain indication) of salvation to Christians. When Christians experience trouble victoriously, they sense that the power to endure came from outside of them, from God, and not from their own puny will power or strength of character.
Also the boldness of Christians serves as an evident token of salvation in that it fulfills the words of Christ to us that we both shall suffer, and that He will help us at such times. See Luk. 12:11-12.
5.
The expression and that from God refers back to the word salvation. We have not merely a token of salvation, but a token of salvation which comes from God.
29. because to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer in his behalf: 30. having the same conflict which ye saw in me, and now hear to be in me.
Translation and Paraphrase
29. (Do not think that your sufferings indicate that you are not saved,) because it has been gracious granted to you to suffer on behalf of Christ, and not (merely) to believe upon him. (The privilege of suffering for Christ is a gift from him to you.)
30. (You shall be) having the same struggle (and agony) which ye saw was in my life, and now hear is my lot.
Notes
1.
1:29 enlarges on the idea expressed in Php. 1:28 that the boldness of Christians is a plain indication to them of salvation. This is true because Christ has granted to us the privilege of suffering for Him as well as believing on him. The fact that we suffer confirms the truth of his words and confirms that we are His.
2.
The word granted (KJV given) in Php. 1:28 means to grant as a favor, or bestow graciously. How seldom do those who suffer look upon this as a gracious grant! But the early Christians so viewed it. Act. 5:41.
3.
The troubles of the Philippians were like those that they had observed Paul to experience, and like those which they now heard that Paul was enduring. This fact doubtless strengthened their backbone, and took away their self-pity.
The word conflict in Php. 1:30 is from the Greek agonia, from which we get our word agony. It refers to painful types of struggle and to extreme mental anguish.
Fuente: College Press Bible Study Textbook Series
(27) Let your conversation . . .The original is here (as in the famous passage, Php. 3:20), Use your citizenship (that is, of the kingdom of heaven) worthily of the gospel of Christ. The same word is employed by St. Paul in Act. 23:1 (I have walked in all good conscience before God), with an obvious reference to his citizenship in the chosen nation of Israel. Its use in this Epistle is suggestiveboth as natural to one contemplating the great imperial city, and writing to the people of a Roman colony proud of their full citizenship, and also as leading on to that great conception of the unity of the Church in earth and in heaven, which is the main subject of the Ephesian, and in some degree of the Colossian, Epistle.
In one spirit, with one mind.Rather, in one spirit, one soul. The phrase in one spirit may refer to the spirit of man, or to the Spirit of God. If it be intended to be strictly parallel to the one soul (which has no separate preposition in the Greek), the former sense is manifestly suggested. If, however, the words with one soul be connected, as is not unnatural, with striving together, this suggestion falls to the ground; and the usage of this Epistle (see especially Php. 2:1-7), and the other Epistles of the same period (Eph. 2:18-22; Eph. 3:5; Eph. 5:18; Eph. 6:18; Col. 1:8), certainly favours the latter interpretation. In either case the soul (as in the famous three-fold division of mens nature in 1Th. 5:23) is that element of humanity which is the seat of emotion and passion. (Comp. the one heart and one soul of Act. 4:32.) This element the Christianity of the New Testament, unlike Stoicism or asceticism, will not crush, but enlist, as it enlists the body also, in the free service of God.
Striving together for the faith.Properly, with the faith. The faith of the gospelthe power of Christianityis personified. The Philippians are to be combatants on the same side against the same foes (compare the use of the same word in Php. 4:3). The metaphor seems drawn from the games, as is seen by the use of the simple verb in 2Ti. 2:8, If a man strive . . . he is not crowned, except he strive lawfully. In the exhortation to stand fast (comp. Eph. 6:13-14) we have the element of passive endurance, here of active and aggressive energy.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(27-30) In these verses St. Paul exhorts the Philippians to unanimous boldness and steadfastness, under some conflict of antagonism or persecution which threatened them at this time. Of the history of the Church at Philippi we have no historical record after the notice of St. Pauls first visit, and of the violence which he then had to endure (Act. 16:12-40). But in 2Co. 7:5, written certainly from Macedonia, probably from Philippi, towards the close of the third missionary journey, we find St. Paul saying, When we were come to Macedonia our flesh had no rest. Without were fightings, within were fears. (Comp. also 2Co. 8:2 of the same Epistle.) It would seem, therefore, that the subsequent history of the Philippian Church corresponded only too well to the circumstances under which its Christianity first began.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
[3.
Exhortation (Php. 1:27 to Php. 2:4).
(1)
To STEADFASTNESS AND CONFIDENCE UNDER PERSECUTION (Php. 1:27-30).
(2)
To UNITY OF SPIRIT, based on humility and self-forgetfulness (Php. 2:1-4).]
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
III. EXHORTATIONS, Php 1:27 to Php 2:18.
1. To a befitting Church life, Php 1:27-30.
27. Only There is one indispensable condition on the part of the Philippian Church, in order to this joy.
Your conversation The Greek term embraces the whole moral life. They are citizens of a spiritual country, and as such they are to live as good citizens ought. The reference here is to their Church life, which they are to live worthily of the gospel which began it in them. The manner of it appears in four particulars, which the apostle desired to find true in their case, whether he should come and see them, or, remaining absent, should hear. (1) Firm unity in a common spirit, thought, and purpose; (2) with one mind, soul, feeling, and interest; (3) striving together, and mutually, as spiritual athletes, for the vital faith which the gospel gives; (4) in nothing terrified, like frightened horses, but standing with steadfast courage against all opposition. Such a Church is strong anywhere and in any age, and only such a style of conduct is worthy of the gospel of Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Only let your manner of life as citizens be worthy of the gospel of Christ, that, whether I come and see you or be absent, I may hear of your state, that you stand fast in one Spirit, with one soul striving for the faith of the gospel.’
In the light of what they already know about Christ, and what he is shortly to describe to them concerning Him in some depth (Php 2:5-11), he calls on them to ‘live as citizens’ (politeuesthai), worthy of the Good News of Christ (the Good News that they can partake in His death and resurrection). For just as Philippi was a ‘colony’ of Rome, being seen as a kind of adjunct of Rome (see introduction), so the Philippian church were to see themselves as a colony of Heaven (Php 3:20), and thus living in a kind of adjunct of Heaven. They were therefore to live accordingly, especially in the light of the example of the One to Whom they looked, the One Who was God’s ‘good news’ (Gospel) to mankind (compare Luk 2:10-11) and was now the LORD in Heaven (Php 2:11). And this included their standing fast in one Spirit, striving together as one for the whole message of the Gospel. And they were to do this regardless of whether he was able to visit them or not, as they had in the past (Php 1:5), for it was to be the very mainspring of their lives.
‘That you stand fast, striving for the faith of the Gospel.’ The language is that of the arena, as the gladiator stands firm in the face of his opponent and then strives to obtain the mastery, or of the battlefield where the stout warrior does the same. In the same way they are to stand firm (Eph 6:14-17) and strive for the success of the truth of the Gospel (compare Eph 6:10-12; 2Ti 2:3-5). that Gospel through which they had received forgiveness and life in Christ.
That the reference to ‘standing fast in one Spirit’ is to the Holy Spirit, and not simply to their own spirit, is suggested by the fact that this ‘oneness in the one Spirit’ is a continual theme of Paul’s. It is the Holy Spirit who unites us as one in Christ (1Co 12:13), and we are one because participating in the One Spirit. See for example Php 2:1; 1Co 12:13-27; Eph 2:18; Eph 4:4. It must, however, be acknowledged that such a unity of the Spirit does inevitably result in a unified spirit among believers, an idea expressed here in terms of ‘one soul’. We may see the ‘spirit’ as being that in man which experiences and is aware of God, while seeing the ‘soul, life’ as representing his inner being and personality. But here the distinction blurs, for it is also with the inner being (‘the soul’) that we know God and strive for the faith of the Gospel. As elsewhere, spirit and soul both ‘inter-connect’, and with the body make up the whole man (1Th 5:23). But we must beware of making too much of a distinction between these descriptions, for they are not separable, but merge into one another making up one man (compare how Jesus could speak of a quadruple ‘heart, soul, strength and mind’ – Luk 10:27, which compared with 1Th 5:23 might be seen as indicating that ‘spirit’ equates with ‘heart and mind’, something which however must not be overpressed, just as ‘strength’ is not limited to the body).
‘The faith of the Gospel’ probably refers to the content of the Gospel, centring in the suffering, death and resurrection of our Lord Jesus Christ, not, however, as a cold doctrinal formula, but as a part of their living faith, vibrantly believed. It could, however, equally indicate the faith that results from the Gospel. Both in fact intertwine.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Thus Calls On Them To Stand Firm In The Face of Whatever Life May Bring, Especially In The Way Of Persecution, So That Their Lives Might Be Worthy Of The Gospel ( Php 1:27-30 ).
This opening section of the passage (Php 1:27-30) balances neatly with the closing section of the passage (Php 2:17-18) in that both lay emphasis on service and suffering, two things which lie at the very heart of the Gospel, and something which is fully exemplified in Christ as the supreme example of service and suffering (Php 2:5-11). It is in the light of this last that they are to live lives as citizens ‘worthy of the Gospel of Christ’, walking in His footsteps and demonstrating their love for one another. By this means they will clearly reveal the genuineness of their own salvation, and the certain final destruction of their pagan enemies who rebel against such an idea, and reveal it by despising or rejecting believers. Thus will they fulfil his hopes and prayers for them as expressed in Php 1:3-11.
Analysis.
a
b And in nothing affrighted by the adversaries (Php 1:28 a).
c Which is for them an evident token of perdition, but of your salvation, and that from God (Php 1:28 b).
b Because to you it has been granted on the behalf of Christ, not only to believe on him, but also to suffer on his behalf (Php 1:29).
a Having the same conflict which you saw in me, and now hear to be in me (Php 1:30).
Note that in ‘a’ he speaks of their need to ‘stand fast’, and of their ‘striving’ for the faith of the Gospel, while in the parallel he likens their position to his own as he is doing the same. In ‘b’ they are not to be frightened by their adversaries, while in the parallel he points out that this is because they know that they are suffering for Christ. Centrally in ‘c’ he points out that the opposition both brings destruction on their opponents, and also demonstrates that they themselves are experiencing the salvation of God and vindication from God (compare Php 1:19).
Fuente: Commentary Series on the Bible by Peter Pett
Paul Explains What God requires Of Them As His People And As Citizens of Heaven Who As A Result Of Believing Have Been United With Christ In His Humiliation And Exaltation ( Php 1:27 to Php 2:18 ).
Having assured them of his prayers and concern for them, and having satisfactorily explained the current situation as it affected him, Paul now turned his attention to exhorting the church to themselves ‘live like citizens worthy of the Gospel’ (Php 1:27). That is, they are to live like citizens of Heaven (Php 3:20) in such a way that they demonstrate that they are worthy of the Gospel, ‘which (through the cross) is the power of God unto salvation for all who believe’ (Rom 1:16). And he did it in terms of what he had commended them for and what he had prayed for them, that is, in terms of their sharing in common (‘fellowship’) with him in establishing the Gospel (Php 1:5; compare Php 1:27), and in terms of their partaking in the same gracious working of God as he had in defence and confirmation of the Gospel (Php 1:7; compare Php 1:27 b), stressing the need at the same time for them to be established in a wise and righteous love for one another (Php 1:9-10; compare Php 2:1-2).
Following that he then explains what is required of them as a result of this. They must so respond to the gracious working of Christ and the Spirit (Php 2:2) that they have one united mind (Php 2:2), ‘the mind of Christ’ (Php 2:5) as they walk in the way of the cross and resurrection. And with that in mind he sets before them in context the great example of the One Who Himself trod in God’s way, and died and rose again (Php 2:6-11), an example into which they are to enter fully. He is the Author and Trek Leader of their salvation, leading many sons to glory (Heb 2:10), and they are to follow Him in the way of the cross, participating with Him in it, knowing that thereby they will also participate in His glorification (compare Rom 8:29-30). He wants them to recognise that whatever situation or persecution they face, as a result of having died with Christ and having been raised up with Him (see Php 3:10-13), it will be something that He Himself had already faced, and something which must determine the set of their minds. Thus:
1) As a result of the incentive of the exhortation and advocacy of Christ on their behalf, and their joint experience of the Holy Spirit, they are to walk as He walked in complete unity with each other and in deep concern for one another (Php 2:1-4; compare Php 1:9-10).
2) They are to have the same mindset as He had, emptying themselves (in their case) of all that the world offers, and walking in the way of humility and death, with the result that God will finally fully vindicate them as he vindicated Christ.
3) They are as a result to ‘work out’ their salvation with the greatest care by living Christlike lives, because God is at work in them through Christ to achieve this very purpose, the willing and doing of His good pleasure (Php 2:12-13; compare Php 1:6; Php 1:27 b).
4) And they are to do this in order that they might be true lights in the world, a beacon to those who are in darkness (Php 2:15-16), and evidence of the fact that his ministry was of God (Php 2:16), sharing with him in the joy of suffering for Christ, whether he be offered up by martyrdom or not (Php 2:16-18; compare Php 1:5; Php 1:28-29).
While it is not made explicit here (as it is unquestionably made explicit in Eph 1:19 to Eph 2:7), the inference is clearly intended that they will fully share with Christ, not only in His humiliation, but also in His glorification, an inference confirmed in Php 1:6; Php 1:10; Php 3:10-13. Having the mind of Christ will have the final result of sharing in the glory of Christ.
Note that, as is evident from an analysis of the passage, the whole passage is carefully balanced, centring around Christ’s own sufferings on the cross, while at the same time emphasising His final vindication and glorification, things which are to be the mainspring of their own behaviour, The whole idea is to focus their eyes on the crucified and exalted Christ Whose lead and example they must follow and participate in, and Whose mind set they must have, recognising that, as in His case, all that would happen to them would then be of God.
Analysis.
a
b If there is therefore any exhortation (encouragement, advocacy) in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy, that you be of the same mind, having the same love, being of one accord, of one mind (Php 2:1-2).
c Doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself, not looking each of you to his own things, but each of you also to the things of others (Php 2:3-4).
d Have this mind in you, which was also in Christ Jesus, Who, existing in the form of God, counted not the being on an equality with God a thing to be grasped (Php 2:5-6).
e But emptied himself, taking the form of a servant, being made in the likeness of men (Php 2:7).
f And being found in fashion as a man, he humbled himself, becoming obedient to death, yes, the death of the cross (Php 2:8).
e For which reason also God highly exalted him, and gave to him the name which is above every name (Php 2:9).
d That in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Php 2:10-11).
c So then, my beloved, even as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling, for it is God who works within you both to will and to work, for his good pleasure (Php 2:12-13).
b 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 (Php 2:14-15).
a Holding forth the word of life, that I may have of which to glory in the day of Christ, that I did not run in vain nor labour in vain. Yes, and if I am offered on the sacrifice and service of your faith, I joy, and rejoice with you all, and in the same manner do you also joy, and rejoice with me (Php 2:16-18).
Note that in ‘a’ they were to live as true citizens of Heaven, (whether he be present with them or absent), unafraid of earthly sufferings, and striving for the faith of the Gospel, recognising that these things evidenced that their salvation was genuinely from God, because by it was being demonstrated that it had been granted to them both to believe on Him and to suffer on His behalf, thereby sharing with Paul in the sufferings that he endured, and in the parallel they were to show forth the word of life (the faith of the Gospel) as evidence of the fact that Paul’s ministry was genuinely of God, and also to joy in his sufferings if he was to be offered on the sacrifice and service of their faith, (whether in service or in martyrdom) fearlessly joying and rejoicing together with him. In ‘b’ they are to be of one mind and sharing in one love, as a result of the advocacy of Christ and their fellowship with the Spirit, and in the parallel are to do all without murmuring and disputing, as unblemished children of God who are lights in the world. In ‘c’ they are to put all their effort into their concern for one another, and in the parallel they are to ‘work out’ their salvation with greatest care, because it is God Who is at work within them. In ‘d’ they are to follow the example of Christ Who being God by nature did not seek to cling on to His status of quality with God, and in the parallel they are to observe how in consequence every knee would consequently bow to Him and every tongue confess Him as LORD to the glory of God the Father. In ‘e’ they are to observe how He emptied Himself by taking the nature of a servant, and became in all things like a man, and in the parallel God would as a result highly exalt Him, and give Him the Name above every name. Centrally in ‘f’ this was due to His going to the uttermost in being obedient to death, even death on a cross.
It will be noted how the whole of what is expected of them is founded on, and built up around, what Christ Himself had done for them as the true servant of God Who humbled Himself and gave His life a ransom for many (Mar 10:45), for that is the Gospel (Php 1:27) that they are to be worthy of. They are to die with Christ in order that He might live through them (Php 3:10-11; Rom 6:3-11; Gal 2:20).
Fuente: Commentary Series on the Bible by Peter Pett
Exhortation to Follow His Example After giving himself as an example of someone who has forsaken his will to do the will of God, Paul exhorts the believers to follow him in the same.
Php 1:27 “that whether I come and see you, or else be absent, I may hear of your affairs” Comments Php 1:27 gives us the clearest indication in the Scriptures that news from the affairs of this life does actually reach the gates of Heaven. For here, Paul states that even if he is absent from this earth, he will hears of their affairs.
Php 1:28 Comments The believer’s steadfastness in Christ in the midst of persecutions certifies the genuineness of their faith, and it certifies the certainty of the divine judgment of their oppressors.
Php 1:30 Comments The Philippians had seen Paul in prison in their city (Act 16:24-34) and now they have heard of his imprisonment in Rome, even as Paul describes it in this first chapter. Paul tells the Philippians to have this same conflict, or fight the same fight ( BBE), even if it resulted in imprisonment or giving their lives for the Gospel’s sake. Paul sets himself as an example (Php 1:12-26) and then tells the believers at Philippi to follow (Php 1:27-30). He will tell them later to be followers together of him (Php 3:17).
BBE reads, “Yours is the same struggle as you saw in me and now hear about me.”
Php 3:17, “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.”
Soon, in Php 2:8, Paul is going to paint a greater example for them of Christ’s suffering, even till death on the cross.
Php 1:29-30 Comments The Geneva Bible Translation notes say that n ow Paul shows the reason he mentioned his afflictions earlier in this chapter, which was in order to demonstrate to them how they must also suffer for Christ’s sake. [65] Having given himself as an example, he will give them the example of Christ’s sufferings.
[65] The Bible, that is, the Holy Scriptures Containing the Old and New Testament, Translated According to the Hebrew and Greek, and Conferred With the Best Translations in Divers Languages (London: Robert Barker, 1615).
Fuente: Everett’s Study Notes on the Holy Scriptures
An Admonition to Constancy and True Unity. Php_1:27-30
v. 27. Only let your conversation be as it becometh the Gospel of Christ, that, whether I come and see you, or else be absent, I may hear of your affairs that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel,
v. 28. and in nothing terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation, and that of God.
v. 29. For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake,
v. 30. having the same conflict which ye saw in me and now hear to be in me. The apostle here adds a warning limitation to his exultant promise: Only comport yourselves in a manner worthy of the Gospel of Christ, in order that, whether I come to see you or am absent, I hear in regard to you that you stand firmly in one spirit, with one soul battling together through the faith of the Gospel. The Philippian Christians should meanwhile, until his release and his arrival in their midst, lead such a life as would be worthy of the Gospel of Christ, as would in no way bring shame and disgrace upon the message of salvation. In the apostle’s absence as well as in his presence he expects the Christians of Philippi to show the behavior that conforms with their Christian duty. They are citizens of a kingdom whose palace and throne are above, and this citizenship imposes certain obligations. When he comes, he wants to find them, above all, standing together firmly in one spirit. And if his absence from them should continue for a longer space of time than he now anticipates, he expects the same care from them. They should perform the duties of their spiritual citizenship. They should show firmness, constancy, in the midst of the temptations and hatred of the heathen. By virtue of their having embraced Christianity, they were looked upon by their neighbors as aliens, as followers after strange gods, and they were hated accordingly. But they should and could be constant in the Spirit that gives them strength at all times. With one soul they should thus battle in the faith of the Gospel, their most sacred and precious possession. That is the spirit which is needed in our days also, the feeling of solidarity, the consciousness of being one with all believers in Christ, especially with those of the pure Word and Sacraments, the spirit which makes for true unity and union and stands firmly against all attacks for the faith once delivered to the saints.
If the Christians do this, then the opposite possibility is excluded from the start: And not terrified in anything by the adversaries, which is to them a showing of perdition, but to you of salvation, and this from God. Not in a single point of their faith, not in a single principle upheld by the Bible, should the Christians be overcome by terror and thus give way. Though the adversaries are strong and full of guile, they cannot and should not be able to strike terror into the hearts of the Christians. And the fact that the believers battle so valiantly and are not terrified is to their adversaries a token, an indication, of perdition, indicating that the victory must finally be on the side of the Christians. The latter, a poor small crew, standing up valiantly against a world of unbelievers without the sign of a tremor, is a token of their eventual victory over their many enemies. They will receive salvation in the fullest and deepest sense, the last great healing, the final glory. And all this from God. He alone is the Author and Finisher of our salvation. The token which the Christians have on their side in the battle is one which was placed and ordered by God Himself as a surety for their victory.
The manner in which confidence, undaunted courage, is to the Christians an evidence of the appointed victory, is shown in the last words: For to you is given for Christ’s sake not only to believe in Him, but also to suffer for Him, having the same battle of the kind you see in me and now hear in me. It is a privilege, a grace, a gift which is given to the Christians, to stand up for Jesus, to stand on His side, to fight His battles, to endure His suffering. So one takes this gift of himself, of his own reason and strength. Such an open avowal of Christ is an expression of faith. In this faith Christians become confessors, receive strength to suffer all manner of persecution and enmity on the part of the world. They all go through the same experiences as the apostle himself. Through these apparently unpleasant and evil things God intends to strengthen the faith of His children. And if faith and the ability to endure suffering is granted by God, He will grant also the last great boon, eternal salvation. The apostle, therefore, reminds the Philippians that they are not alone in their difficulties, in their battles. He had stood up against the enemies of his faith, he had endured sufferings for the sake of the Gospel. The greater the hero of Christ, the more severe the battle. Let all Christians stand up firmly and cheerfully unite to bear the brunt and burden of all the attacks of their enemies for the sake of Christ, and this fact will redound to their final glorification, to the attaining of the salvation which God has reserved for them.
Summary
After the opening address and salutation, the apostle describes his personal attitude toward his readers, includes a prayer for their further growth in knowledge, shows that his present circumstances have tended to the furtherance rather than to the hindrance of the Gospel, adding an urgent admonition to constancy and true unity.
Fuente: The Popular Commentary on the Bible by Kretzmann
Php 1:27. From this verse to ch. Php 2:18. St. Paul presses upon the Philippians a perseverance and unanimity in the faith which he had taught them, notwithstanding the opposition that they met with on account of it; and withal, he urges them to be peaceable, and condescending to one another, and ready to perform all mutual good offices. This he inforces by various affecting considerations, and particularly that of the condescension of Christ, and his blessed reward; which he speaks of in very strong and lively terms.
There can be no doubt, that having their conversation worthy of the gospel of Christ, imports in general their living according to the direction of the gospel, and answerablyto the great favour vouchsafed them. See Eph 4:1. Col 1:10. 1Th 2:12; 1Th 4:1. But the latter part of this verse, together with the next, shews what he had here principally in view; namely, their continuing steadfast in the doctrine that he had taught them, concerning the liberty which God had granted them as Gentiles. The word rendered, Let your conversation be, signifies literally, “to behave as denizens of some city or corporation.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:27 . To these accounts regarding his own present position Paul now subjoins certain exhortations to right conduct for his readers.
] without connecting particle, as in Gal 2:10 ; Gal 5:13 . With the above assurance, namely, that he shall continue alive, etc., he, in order that the object of this preserving of his life (Phi 1:25 ) may be accomplished in them, needs only to summon them to be in a way worthy of the gospel members of the Christian community ( ); nothing further is needed. Hofmann, in consequence of his finding previously a promise , finds here, equally erroneously, the only counter-demand made for it .
] of Christ . See on Mar 1:1 .
] comp. on Act 23:1 . See also 2Ma 6:1 ; 2Ma 11:25 ; Mal 3:4Mal 3:4 ; Joseph. Antt . iii. 5. 8, Vit. 2; Wetstein ad loc ., and Suicer, Thes . II. p. 709 ff. The word, which is not used elsewhere by Paul in the epistles to express the conduct of life, is here purposely chosen , because he has in view the moral life, internal and external, of the Christian commonwealth , corresponding to the purport of the gospel ( , to be citizen of a state, to live as citizen ). See the sequel. It is also selected in Act 23:1 , where the idea of the official relation of service is involved ( , to administer an office in the state ). Comp. 2Ma 6:1 ; 2Ma 11:25 ; Mal 3:4Mal 3:4 . In the absence of such references as these, Paul says (Eph 4:1 ; Col 1:10 , with ). Comp. however, Clement, Cor . i. 3 : , and ch. 54: , ch. 21: .
. . .] a parenthetic definition as far as , so that then depends on : in order that I whether it be when I have come and seen you, or during my absence from you may hear , etc. The two cases do not refer to the liberation and non-liberation of the apostle; but they assume the certainty of the liberation (Phi 1:25 f.), after which Paul desired to continue his apostolic journeys and to come again to the Philippians; and indeed trusted that he should come (Phi 2:24 ), but yet, according to the circumstances, might be led elsewhere and be far away from them ( ). In either event it is his earnest desire and wish that he may come to learn the affairs of the church in their excellence as described by . . . It cannot surprise us to find the notion of learning expressed by the common form of the zeugma , [81] corresponding to the ; and from the accordingly employed there naturally suggests itself a word of kindred import to correspond with . . . , such as . The rash opinion, repeated even by Hofmann, that only refers to the second case, does the apostle the injustice of making his discourse “ hiulca ” (Calvin), and even grammatically faulty (Hofmann), it being supposed that he intended to write either: “ut sive veniens videam vos, sive absens audiam,” or: “sive quum venero et videro vos, sive absens audiam de statu vestro, intelligam utroque modo, ” etc. Calvin allows a choice between these two interpretations; the latter is approved of by de Wette and Weiss (comp. Rilliet and J. B. Lightfoot). Hofmann also accuses the apostle of the confusion of having written (which words are to be taken together), as if he had previously put ; but of having left it to the reader mentally to supply the verbs that should have depended on , and of which two [82] would have been needed! The passage employed for comparison, Rom 4:16 , with its close, concise, and clear dialectic, is utterly a stranger to such awkwardness. Hoelemann finally interprets the passage in a perfectly arbitrary way, as if Paul had written: , . , , . . ., thus making the participles absolute nominatives.
] the object of , so that . . ., that , namely, ye stand , etc., is a more precise definition arising out of the loving confidence of the apostle, analogous to the familiar attraction , and the like; Winer, p. 581 [E. T. 781]. It has been awkwardly explained as absolute: “ quod attinet ad res vestras” (Heinrichs, Rheinwald, Matthies, and others), while van Hengel not more skilfully, taking . . . together, afterwards supplies again. Grotius, Estius, and am Ende take even for , and Hoelemann makes Paul express himself here also by an anakoluthon (comp. above on . . .), so that either should have been omitted and written, or should not have been inserted.
] is to be joined with , alongside of which it stands, although Hofmann, without any reason, takes it absolutely (2Th 2:15 ). It is the common element, in which they are to stand, i.e . to remain stedfast (Rom 5:2 ; 1Co 15:1 ; 1Co 16:13 ); , however, refers not to the Holy Spirit (Erasmus, Beza, and others, also Heinrichs, Rheinwald, Matthies, van Hengel, Weiss), but, as the context shows by , to the human spirit; comp. 1Th 5:23 . The perfect accord of their minds in conviction, volition, and feeling, presents the appearance of one spirit which the various persons have in common. De Wette well says: “the practical community of spirit.” Comp. Act 4:32 . It is, as a matter of course, plain to the Christian consciousness that this unity of the human spirit is brought about by the Holy Spirit (see on Eph 4:3 f., Eph 4:23 ), but . does not say so. Moreover the emphasis is on this ., and therefore . is subsequently placed first.
The special mode , which this standing fast in one spirit desired by the apostle is to assume, is contained in the sequel down to .
. . . .] The , as distinguished from the , is the principle of the individual personal life, which receives its impressions on the one hand from the as the principle of the higher divine , and on the other hand from the outer world, and is the seat of the activity of feeling and emotion, the sympathetic unity of which in the church is here described (comp. on Luk 1:46 f.). Comp. , Phi 2:20 ; , Phi 2:2 ; Herodian. vi. 5. 15: , Rom 15:6 , , 4Ma 14:20 , , 1Pe 3:8 , . But . does not also belong to (Chrysostom, Theophylact, Luther, Er. Schmid, and others), for . requires a modal definition in harmony with the context.
] in keeping with , according to the conception of a contest (comp. Phi 1:30 ), under which the activity of Christian faithfulness is presented in relation to all hostile powers. Comp. Col 2:1 ; 1Th 2:2 ; 1Ti 6:12 ; 2Ti 4:7 , et al.; also Soph. O. C . 564; Eur. Suppl . 317; Aesch. Prom . 95. The compound, striving together (comp. Phi 4:3 , and , Rom 15:30 ), is not to be overlooked, as if ., with the dative of the thing expressed merely the entering or stepping into the lists for it (Hofmann). It does not refer, however, to the fellowship of the Philippians themselves (“quasi facto agmine contra hostes evang.,” Grotius; comp. Hoelemann, Rilliet, de Wette, Wiesinger, Weiss, and others, following Chrysostom, Theodoret, Theophylact, Oecumenius). Paul looks upon himself as a combatant (Phi 1:30 , comp. Phi 1:7 ), and the Philippians as striving with him, and affording him assistance (Diod. iii. 4) as his in defending the faith (objectively viewed), protecting it and rendering it victorious. That they were to do this with one accord , is stated emphatically by , but is not conveyed by . in itself. If, however, Paul is the combatant, the passage cannot be understood in the sense: “ adjuvantes decertantem adversus impios evangelii fidem, ” Erasmus, Paraphr.; comp. Castalio, Michaelis, Mynster, Flatt, Lightfoot, even apart from the fact that such a personification of is unprecedented, and must have been suggested by the text, as in the case of , 1Co 13:6 .
is the dative commodi (comp. Jud 1:3 ), not instrumenti (Beza, Calvin, Grotius, Calovius, Loesner, Rheinwald, and others), which was. As to the genitive of the object with , see on Rom 3:22 .
[81] It is a mistake (notwithstanding Winer, p. 578 [E. T. 777]) to suppose that in a zeugma the directly appropriate verb must be joined to the first member. It can also be joined with the second , as here. Comp. Xen. Anab . vii. 8. 12, and Khner in loc ;. Plat. Rep . p. 589 C, and Stallbaum in loc; . Hom. Il . iii. 327, and Faesi in loc.; generally Ngelsbach, z. Ilias , p. 179, Exo 3 ; Bremi, ad Lys . p. 43 ff.; Khner, II. 2, p. 1075 f.
[82] But why two? He would only have needed to insert or before . This would have suited both halves of the alternative discourse, in the confused form in which Hofmann makes it run; and there would be no necessity whatever for two verbs.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
SECTION III
The Lords Example and Pattern for the Observance of the Church
Php 1:27 to Php 2:18
(1) A true Christian deportment the condition of the Apostles joy in the Church (Php 1:27-30)
Characteristics of a Christian walk (Php 1:27-28 a); and the incentives to such a walk (Php 1:28 b, 30)
27Only let your conversation [deportment] be as it becometh the gospel of Christ: that whether I come and see you or (else) be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28and in nothing terrified by your adversaries, which Isaiah 25 to them an evident token of perdition, but to you of salvation, and that of God. 29For unto you it is [was] given in the behalf of Christ, not only to believe on him, but also to suffer for his sake [in his behalf]; 30having the same conflict which ye saw26 in me and now hear to be in me.
EXEGETICAL AND CRITICAL
Php 1:27. Only let your deportment be as it becometh the gospel of Christ. in this emphatic position marks the true Christian walk as the sole, indispensable condition of Pauls joy, when he should come to them, as the connection with Php 1:24-26 shows. (Gal 2:10; Gal 5:13). Bengel: hoc unum curate, nil aliud. But this one requisition contains within itself manifold other requisitions. The verb here () is taken from political life. The church at Philippi forms a part of the kingdom of God, of which they should prove themselves citizens. Paul uses the word elsewhere only in Act 23:1 (), in his speech before the Jewish Council, where in the presence of the civil rulers he feels himself to be but a member of the common body politic. refers more to individual life; this verb to church-life, corresponding to (Php 1:4; Php 1:7-8). The fundamental law of this kingdom is denoted by , and the corresponding deportment by . (Col 1:10 : ; Eph 4:1 : ).That () states the aim or object of his exhortation, agreeably to the context (Php 1:26).Whether I come and see you or be absent ( , ). He thus leaves it uncertain how it may be, but in accordance with his hopeful desire, puts the supposition of his coming first. In both cases he presupposes his release, which might indeed lead him not to Philippi, but elsewhere.I may hear (), includes both cases, i.e., either from their own mouth, or from others (Meyer). Bengel: audiam et cognoscam. The object is: your affairs ( ), and this as more fully explained: that ye stand fast in one spirit ( ), which is the subject of Pauls great anxiety. Comp. , Luk 4:34; Luk 19:3; Mar 1:24. See Winers Gramm. p. 626. Hlemann incorrectly joins with , as if it were , and simply repeated . The construction would be confused, harsh (hiulca, Calvin terms it), and the participles would be nominative absolute. The verb (Php 4:1; 1Co 16:13; Gal 5:1; 1Th 3:8; 2Th 2:15) means to keep ones ground in battle. What is meant evidently is that the Philippians should cherish a spirit of unity among themselves, as in 1Co 4:21; 1Co 12:13; 1Pe 3:4. It is presupposed that this harmony, which is to be an object of such earnest endeavor, is a gift of the Holy Spirit (Eph 4:3-4), but the Holy Spirit is not directly intended (Van Hengel).With one mind striving together for the faith of the gospel ( . This explains more fully . Here we evidently have to do with a struggle in which the main object is unity, and hence stands with emphasis at the beginning. The which is in the , is that part of our nature which is the sphere ) of the unity. The dative is the instrumental dative. The substantive denotes that part of our being which is connected above with and below with , and constitutes the centre of mans peculiar personality,individuality. Hence, presents their outward manifestation.Comp. Php 2:2; Act 4:32, (Delitzsch, Psychologie, p. 199. ff.). Repellent peculiarities may exist even where there is an agreement in principle. Bengel: est interdum inter sanctos naturalis aliqua antipathia. The dative , for the faith, presents the object of the struggle, which the genitive renders more precise, and so guards it from any arbitrary misconception of friends or foes. The preposition in refers to this co-operation of the Philippians with Paul (Col 2:1; 1Ti 6:12; 2Ti 4:7). Comp. Php 1:7; Php 1:30; Php 4:3, where indicates what is here sufficiently plain from the connection. It is incorrect to limit only to the unity of the Philippians among themselves (Wiesinger), which after has already pointed out, or to exclude this reference (Meyer), or to make govern (Grotius). is not an instrumental dative (Calvin, et al.), nor should be connected with (Chrysostom, Luther).
Php 1:28. And in nothing terrified ( ). adds another concomitant of . The verb (properly used of horses in the race) means to turn about, to start, spring aside. Comp. Php 1:20; 2Co 6:3.By your adversaries ( ) gives the cause of this agitation or panic. We are to understand this of their personal enemies (comp. Php 1:30), unchristian opposers of the gospel, especially among the Jews, but also among the heathen (Php 1:30, etc.; Act 16:11 sq.; Act 17:5 sq).The Apostle proceeds to enforce his exhortation by appropriate motives, Act 28:6-30.Which to them is an evident token of perdition ( ). The argumentative = since it is (Eph 3:13), in sense points back to the thought that the church does not allow itself to be terrified, but grammatically connects itself by a familiar attraction with (1Ti 3:15). See Winers Gramm., p. 627. The emphatic position of shows that even if they () do not perceive it, or in their excitement do not acknowledge it, yet the fact that the church is unterrified is an evidence (comp. Rom 3:25; 2Co 8:24) of their destruction, of their exclusion from the blessed kingdom of God (1Co 1:18). Comp. 2Th 1:5-10.But to you of salvation ( ). Comp. Rom 8:17; 2Ti 2:12. For the reading see on the text. That which should awaken the fears of others with regard to their final destiny, even if it does not, is to believers a pledge of salvation.And that of God. refers equally to both clauses; for the disquietude of the adversaries before the bar of conscience, and the calmness of believers, alike come from God ( ). Punishment and consolation are both from Him! To limit in the second member (Calvin, et al.), to understand it of humility (Hlemann), or to connect it with what follows (Rilliet), is incorrect.
Php 1:29. For unto you it was given ( ) confirms the statement in Php 1:28, the last words of which ( ) led the Apostle to adopt the passive form here. It is just you who are struggling and suffering together, to whom this grace [or undeserved favor] has been granted by God. Hence has the emphatic position. Bengel emphasizes the verb (grati munus signum salutis), but without reason, while Meyer limits the confirmation to .In the behalf of Christ, not only to believe on him, but also to suffer in his behalf ( , , ). This clause forms the subject of . At first was the thought in Pauls mind (which expresses positively what is stated negatively in ); but the condition under which the suffering leads to salvation () occurs to the writers mind, and he interpolates the clause . in the middle of the sentence, but afterwards resumes his first thought in . The faith which works such steadfast endurance of suffering clearly proves that both are from God. To is not = what concerns Christ (Beza, et al.).
Php 1:30. Having the same conflict ( ) presents the characteristic of this suffering, the participle agreeing with the subject understood with , as in Eph 4:2; Eph 3:17-18; and Col 3:10. See Winers Gramm., p. 572. It should not be connected with (Bengel), or be referred back to for its subject (Meyer). is explained by what follows: Which ye saw in me and now hear to be in me ( ). He refers in the first verb to his sojourn at Philippi (Act 16:12-16 sq.), and in to the information contained in the present letter (which would be read before them) and to that furnished by the report of Epaphroditus (Php 2:28). , in me, in both instances refers to a conflict which Paul suffers, to persecutions directed against himself. The Philippians also endured the same; and it is the kind of conflict which is the same in each case. The likeness does not consist merely in the similar ground of the conflict, that is in the faith for which they suffer (Meyer). The second is not =de me (Vulg., Erasmus, et al.), nor is allusion made here to false teachers (Heinrichs).
DOCTRINAL AND ETHICAL
1. A right deportment of the Christian is the one thing which the Apostle demands of each member of the church. It is only this one thing, because this embraces all that belongs to the special circumstances, positions, and relations of life; just this alone, because it is the deportment of a citizen of the kingdom of God, including the relations of each one with every other, and finds its rule in the fundamental law of the people of God, the Gospel of Christ, to which it must correspond (Php 1:27).
2. Four points here deserve especial attention, (a) The calling of the Christian is that of a warrior who retreats not; (b) It requires him to hold together and to agree together with the church; (c) It requires him to keep ever in view the object of the contest, his faith; and (d) It secures to him, in all outward afflictions, true soul-peace. In the first respect, it is not something to be won, but is a prize which having been won, the Christian is to defend; not salvation to be gained, but a possession to be kept. In the second respect, it is unity with the Apostle and with each member of the church, in the direction and impulse of the Spirit, in opposition to unchristian opponents. But the individual peculiarities of temperament, education, etc., are not to be made an occasion for separation. In the third respect, it is the holding fast of the faith which is according to the gospel; and in the fourth respect, it is the keeping watch over the soul in order that by looking to the example of the Apostle and of the Lord Himself, we may be kept from fear and despair by reason of the adversaries.
3. The intrepidity of the Christian amid the enmities of unchristian opponents, is as certainly an evidence to him of fellowship with God, as it is for them a proof that they should and may learn therein their exposure to final destruction (Php 1:28).
4. He who believes in Christ must regard it as a grace of God that he is permitted to suffer for Him (Php 1:29).
HOMILETIC AND PRACTICAL
Compare the Doctrinal and Ethical remarks.
Starke:Brief epitome of the whole of Christianity: faith, love, patience.
Rieger:Although we must suffer and struggle together for the gospel, yet we often become thereby more completely linked, together. Since the disposition to yield to fear is planted so deeply in our nature, it becomes a part of the renewal of our souls into the image of God, to obtain again a steadfast courage to adhere to the right.
Schleiermacher:Fearlessness with respect to all adversaries of the kingdom of God and all their efforts against it, must be peculiar to the Christian; for it has no other basis or other measure in him than his faith in the Redeemer and his love for Him and for His holy cause.
Heubner:To believe in Christ is to make common cause with Him, hence also to suffer with Him.
Passavant:Whenever Christians fall out with one another, it happens for the most part because they are unwilling to surrender their own self-will to the control of the one Spirit of the Lord, or to merge their individuality in His sovereignty.
[Robert Hall:Nothing terrified by your adversaries (Php 1:28). Having Jesus Christ present with the Father, as an advocate, what was there to terrify them? They knew that He was at the head of allprincipalities and powers, thrones and dominions, being made subject to Him. That Christian, my brethren, who views Jesus Christ as the Lord of men, of angels, and of glory, how firm and undaunted may he look around him, and consider kings and princes but as common dust; for they must submit themselves to His authority or perish. See Psa 2:10-12.H.]
Footnotes:
[25]Php 1:28.[The received text has before , interpolated to respond to in the next clause; and probably for a similar reason was changed to (Meyer, Alford, Lightfoot). Ellicott would retain .H.]
[26]Php 1:30.[The T. R. has after a few copies, but the correct word is undoubtedly . The itacism, or similar pronunciation, of the first syllable (an error of the ear in dictation) led to the interchange.H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2141
A HOLY CONVERSATION RECOMMENDED
Php 1:27. Only let your conversation be as it becometh the Gospel of Christ; that whether I come and see you. or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel.
THE interests of immortal souls should be dear to every one, but most of all to the ministers of Christ. Neither the height of prosperity, nor the depth of adversity, should ever induce us to forget them. Our blessed Lord, when in the bosom of his Father, could not rest, (if we may so speak,) till he had undertaken our cause; nor in the midst of all his sufferings did he relax his solicitude in our behalf. St. Paul also, in every diversity of state, was so intent on the salvation of his fellow-creatures, that he counted not even his life dear to him, if only he might be instrumental to their eternal welfare. He was now in prison at Rome: yet what employed his thoughts? He had a request to make to the Philippian Church: and what was it? Did he desire that they would endeavour to liberate him from his chains? No; he was unmindful of himself, and solicitous only that they should adorn the Gospel. For this only did he labour; and this only did he desire.
We notice, in the words before us,
I.
His general exhortation
The standard at which the Christian is to aim, is widely different from that with which the rest of the world are satisfied. We can easily understand that different modes of living would become a prince and a beggar, or a philosopher and a child: we can readily conceive also, that if a company of angels were sent down to sojourn upon earth, and a direction were given them to live suitably to their high station, it would import pre-eminent sanctity in the whole of their conversation. From hence we may form some idea of the exhortation in the text. The Christian is a citizen of no mean city; he is a citizen even of heaven itself: and he is to order his life in such a way, as becomes the society to which he belongs [Note: This is the precise idea of .]. The Gospel is the charter of their privileges, and the directory of their conduct: and they are to walk as becomes,
1.
The wonders it unfolds
[Contemplate the great mystery of redemption: contemplate the incarnation, life, death, resurrection, and ascension of Christ, together with the offices he still continues to execute for his peoples good Contemplate the favour with which the Father regards them in and through his beloved Son Contemplate the love of the Holy Spirit, who condescends to make their polluted bodies and souls his habitation, in order that through his gracious influences they may be made meet for the inheritance of the saints in light What kind of a life do such mysteries of love and mercy require? Should not our souls be lost, as it were, in wonder, love and praise? ]
2.
The profession it calls us to
[We profess to be as lights in the world, as cities set on a hill: we profess to be born from above, to be transformed into the Divine image, yea, to be changed into the Divine image, from glory to glory, by the Spirit of our God. In a word, we profess to be epistles of Christ, known and read of all men; insomuch that no one can behold us, without seeing the mind and will of God exhibited in living characters before his eyes. What then is the conversation suited to such a state? Is a mere negative holiness sufficient, or a lukewarm performance of religious duties? Who will behold God in such a conduct as that? If we are to exhibit Christ to the world, we must walk altogether as Christ walked: his temper, his spirit, his conduct, must be ours ]
3.
The benefits it confers
[Take a distinct view of these: survey the pardon of sins unnumbered, the peace that passeth understanding, the strength for every duty, the access to God on all occasions, the joy unspeakable and glorified, the prospects opened in a dying hour, the crowns and kingdoms reserved for us in a better world What manner of persons ought we to be, who have such mercies vouchsafed unto us? Does it become such persons to be weighing out their services by drachms and scruples, if we may so speak? Should we not love and serve God with all our heart, and all our mind, and all our soul, and all our strength? The continual habit of our minds should be, What shall I render unto the Lord? ]
But, that we may not spend all our time in mere general truths, let us proceed to notice,
II.
His particular directions
A Christian minister is not like the ostrich, which having laid her eggs in the sand, pays no further attention to them; but like a tender mother, who, after having brought forth her infant, travails with it in birth a thousand times, through her fond solicitude for its welfare [Note: Gal 4:19.]. If present with his people, he watches over them with care; if absent from them, he anxiously inquires respecting their state. To see good in them, and to hear it of them, is, next to his personal enjoyment of God, his chief happiness. He can say with truth respecting them, I live, if ye stand fast in the Lord. Now, amongst the various blessings which he desires them to enjoy, there are two in particular, to which we would call your attention;
1.
An union of heart among themselves
[This is essentially necessary to the welfare of any Church: if there be dissensions and divisions among them there will soon be confusion and every evil work. And where shall we look for union, if not among the household of God? Have they not all one faith, one hope, one baptism, one God and Father? Are they not all members of one body, all animated by the same Spirit, all heirs of the same glory? It was from these very considerations that the Apostle urged the Ephesian Church to cultivate an humble, meek, forbearing, and forgiving temper, and to keep the unity of the Spirit in the bond of peace; and, as in the text, made it his one request to them, when he was a prisoner at Rome [Note: Eph 4:1-6.]. Of how much importance he thought this temper to be, we may judge from what he himself says in a few verses after the text: we cannot conceive language more tender, or motives more powerful, or entreaties more urgent, than he there addresses to them [Note: Php 2:1-2.]; and the one point that he there presses upon them is, that they would be like-minded, having the same love, being of one accord, and of one mind.
This then we would impress upon your minds as a matter of indispensable necessity. There will of course, amongst a number of persons whose former views, habits, and dispositions have been so different, arise many occasions of difference, perhaps also of dissatisfaction and disgust: but Christians should regard the smallest symptom of disunion, as they would the beginnings of a conflagration in the house wherein they dwelt: every one should have his personal feelings swallowed up in an attention to the common cause. All should have one object, and unite their efforts to accomplish it, and banish in an instant whatever might obstruct their exertions for the general good. That this will sometimes be attended with difficulty, is implied in the very exhortation to stand fast in one spirit: but it may be done; and, if our hearts be right with God, it will be done.]
2.
A zealous attachment to the faith of Christ
[Many things there are which may operate to turn us from the faith of Christ. That which the Apostle more especially had in view, was the dread of persecution [Note: ver. 28.]: and certain it is, that the fear, not only of death, but even of an opprobrious name, causes many to draw back from their holy profession. But we must take up our cross daily, and follow Christ; yea, we must follow him boldly without the camp, bearing his reproach. In this holy fortitude we should all unite: for the defection of one has a tendency to weaken all the rest. With one mind therefore we should strive together for the faith of the Gospel. We should endeavour to preserve in our own souls a love of the truth, and in every possible way to recommend it to those around us. We should bear in mind the benefits which we hope to receive from the Gospel, and the obligations we have to hold fast our profession of it: and we should determine, through grace, to seal it (if need be) even with our blood.
We must be careful, however, not to spend our zeal about the circumstantials of religion, or to cloke a bigoted attachment to a party under a pretence of love to Christ: it is the Gospel itself, and the blessed truth which it unfolds, that we are to contend for; and for that we are to be ready to lay down our lives.
To hear of these two things, an orderly and affectionate agreement among themselves (like that of a well-disciplined army), and a steadfastness in the faith of Christ, is the greatest joy of a minister, when, by the providence of God, he is for a time removed from them [Note: Col 2:5.]: in reference to both of them, therefore, we would address you in the language of the Apostle, Brethren, dearly beloved and longed-for, my joy and crown, so stand fast in the Lord, my dearly beloved [Note: Php 4:1.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(27) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; (28) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. (29) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; (30) Having the same conflict which ye saw in me, and now hear to be in me.
By the conversation, which the Apostle recommends as becoming the Gospel of Christ, must be meant the general frame and deportment of the whole life, such as is suited to a child of God, savingly called by grace, and regenerated by the Holy Spirit. The Apostle is writing to the Church it should be remembered. And the Church firms one body in Christ. The common interest and happiness of the whole, in the glory of their Lord, is the one uniform conversation, which should mark every member. They all speak the same language, even the language of Canaan. They all wear the same garments, even Christ’s robe of righteousness. They all eat the same spiritual meat, even the bread of life. And they all drink the same spiritual drink. For Christ is both the bread of life, and the water of life to all. Hence, a uniformity of conversation, pursuits, and desires, form the distinguishing feature of this royal family, whom Christ hath made Kings and Priests, to God and the Father. Reader is it so in your instance? Do men of the world look at you as men wondered at? Do they think it strange, that ye run not with them to the same excess of riot, speaking evil of you? And are these among the marks by which the carnal take knowledge of you, that ye have been with Jesus? There is not, perhaps, a more alarming thing to the enemies of Christ; and his people, than when they see the firmness with which the Lord’s tried ones are borne up, under the cruel pressure of their persecution. It is, as the Apostle saith to them, an evident token of perdition. They see, they feel, their nothingness, and forebode their misery, when their threats, and menaces, and punishments which they inflict, are lost upon the objects of their bitterness. What a beautiful example of this the Holy Ghost hath recorded of the three children in the Court of Babylon. We will not (said they) serve thy gods. The King’s visage changed with rage, but inward horror was felt at the same time in his soul. Dan 3:17-18 . It is so. It must be so. Such things are for signs, yea evident tokens of perdition to the enemies of our God, and of his Christ. But they afford at the same time to the Lord’s people, sweet manifestations of salvation, and that of God!
Reader! do not overlook that precious verse, and the doctrine contained in it, that it is given to the Church, in behalf of Christ, not only to believe on him, but also, if needful, to suffer for his sake. Yes! faith and fortitude are the Lord’s gifts, and not our graces. When a child of God believes to the salvation of his soul, the strength of that faith, and all the parts of that faith, are from the Lord. It is blessed to believe, blessed to be firm in that belief: blessed to believe always. But the largest portions of faith are all the Lord’s gifts. And wherein no man’s faith differs from another, the diligent measures of grace are His, who is both the Author, and Finisher of faith. So that the strong in faith, when taught of God, in the exercise of it, will always rejoice in the great object of faith, the Lord Jesus; and not in themselves, from the fruits and effects of it. Oh! for grace both to believe in Christ; and, if needs be, to suffer for his sake.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
Ver. 27. Only let your conversation ] q.d. If you would that God should hear you, and deliver me, be ready prepared for the receipt of such a mercy. The fountain of divine grace will not be laden at with foul hands,Psa 66:17Psa 66:17 . The leper’s lips should be covered, according to the law.
Let your conversation ] , your civil conversation, your common commerce, and interdealings with men also. Hippocrates took an oath from his followers to keep their profession unstained, and their lives unblameable. a When our life is contrary to our profession, it is a slander to the gospel; and it may be said of us, as a low countryman said to a gentleman that commended the Spaniards for their devotion and their often blessing and crossing themselves: No doubt, quoth he, they are, holy men; crosses without, and the devil within.
Striving together for the faith ] As the barons of Polonia professed to do, by their starting up at the reading of the Gospel, and drawing out their swords half way, in testimony that they would stick and stand to the defence of that truth to the very death. (A. D. 965, Jo. Funccius.) Help the truth in necessity, strive with it, and for it. Say of it, as she did of the shield she gave her son going to the battle, (Plutarch), Either bring this back, or be brought back upon it. Or, as the Black Prince’s resolution in battle was, either to vanquish or perish. The serpent, they say, if he be so environed that he must of necessity pass through one of them, will sooner adventure upon the fire or flame than upon the shadow of the poplar tree. The mouse of Armenia will rather die than be defiled with any filth; insomuch, as if her hole be besmeared with dirt, she will rather choose to be taken than to be polluted. Let us resolve either to live with the faith of the gospel, or to die for it. The Athenians bound their citizens by oath, to fight for defence of their religion both alone and with ethers, .
a
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27 .] , i.e. I have but this to ask of you, in the prospect of my return: see reff.
] The being the heavenly state, of which you are citizens, ch. Phi 3:20 . The expression is found in Jos. (Antt. iii. 5. 8) and in Philo, and is very common in the fathers: e.g. Ps-Ignat. Trall. 9, p. 789, , . , Cyr. Jer. Catech. Illum. iv. 1, p. 51, . See Suicer in voc. The emphasis is on . . .
. . .] This clause is loosely constructed, the verb belonging properly only to the second alternative, , but here following on both. Meyer tries to meet this by understanding in the former case, ‘ hear from your own mouth :’ but obviously, is the real correlative to , only constructed in a loose manner: the full construction would be something of this kind, , . . , . Then , is another irregular construction the article generalizing that which the particularizes, as in , , and the like.
] refers to the unity of spirit in which the various members of the church would be fused and blended in the case of perfect unity : but when Meyer and De W. deny that the Holy Spirit is meant, they forget that this one spirit of Christians united for their common faith would of necessity be the Spirit of God which penetrates and inspires them: cf. Eph 4:3-4 . Then, as this Spirit is the highest principle in us, he includes also the lower portion, the animal soul;
] These words must be taken together, not taken with as in apposition with (Chr., Thl., all.), which would leave . without any modal qualification. The , receiving on the one hand influence from the spirit, on the other impressions from the outer world, is the sphere of the affections and moral energies, and thus is that in and by which the exertion here spoken of would take place. either with one another (so Chr., Thdrt., Thl., c., all., De W., al.), or with me (so Erasm., Luth., Beza, Bengel, al., Meyer). The former is I think preferable, both on account of the . and , which naturally prepare the mind for an united effort, and because his own share in the contest which comes in as a new element in Phi 1:30 , and which Meyer adduces as a reason for his view, seems to me, on that view, superfluous; after (cf. ch. Php 4:3 ) would have expressed the whole. I would render then as E. V., striving together . is a ‘dativus commodi’ for the faith, cf. Jud 1:3 not, as Erasm. Paraphr., ‘ with the faith ,’ ‘adjuvantes decertantem adversus impios evangelii fidem:’ for such a personification of would be without example: nor is it a dative of the instrument (Beza, Calv., Grot., al.), which we have already had in , and which could hardly be with . added.
Fuente: Henry Alford’s Greek Testament
27 2:18 .] EXHORTATIONS TO UNITED FIRMNESS, TO MUTUAL CONCORD, TO HUMILITY; AND IN GENERAL TO EARNESTNESS IN RELIGION.
Fuente: Henry Alford’s Greek Testament
Phi 1:27-30 . ENTREATY TO LIVE WORTHILY OF THE GOSPEL IN THE FACE OF CONFLICTS.
Fuente: The Expositors Greek Testament by Robertson
Phi 1:27 . “gives the aim for which he wishes to remain alive” (Hfm [62] ). . For the whole phrase cf. Inscrr [63] of Pergamon (after 133 B.C.), Bd. ii., 496 5, [ ] (Dsm [64] , NBS [65] , p. 22). For . . Cf. Inscrr [66] Perg. , 521, of a priestess, ( op. cit. , p. 75). . In addition to reff. in marg., cf. Joseph., Vit. , 2; Paris Papyr. , 63, coll. 8, 9 (164 B.C.), in which a letter-writer claims for himself that he has [ ] before the gods (Dsm [67] , BS [68] , p. 211); 1 Clem. ad Cor. , vi., 1. The word seems gradually to have lost its original sense of life in a community, and came to mean simply “live” or “behave”. But probably a shade of its original significance often survives as here, to live as directed by certain regulations, certain laws. [Hort, Christian Eccl. , p. 137, would retain the strict sense, “live a community-life one directed not by submission to statutes but by the inward power of the Spirit of fellowship”.] . We should, of course, expect with some finite verb of knowing, but the Apostle, as so frequently, changes the expression of his thought in the process of its formation. . . . Curiously enough, the second reference to citizenship (Phi 3:20 ) is followed by the same two verbs and (so Gw [69] ). This is the first direct exhortation to unity in the Epistle. Apparently there was a danger of friction. We have no reason to suppose that there had been serious divisions in the Philippian Church, but the case of Euodia and Syntyche (Phi 4:2 ) discloses perilous tendencies. This was not unnatural, for “the very energy of the Christian faith tended to produce energetic personalities” (Rainy, Exp. B. , p. 82). And so, apart from doctrinal differences altogether, divergences might arise on questions of method, organisation, etc., with serious consequences. The following words, , viewed in the light of 1Co 12:9 ; 1Co 12:11 ; 1Co 12:13 , suggest that the differences may have been due to a supposed superiority in spiritual endowments. . . It is difficult to define precisely the Pauline idea of . At times ( e.g. , Rom 8:16 ) Paul speaks as if the Divine . and the human were two forces existing side by side, the Divine working upon the human. At others, the . in man seems to refer to the direct indwelling of the Spirit- of God as the principle of new life imparted to man, e.g. , Rom 8:10 . On the whole, we believe it is true to affirm that . in Paul is not a psychological but a religious term (so also Hpt [70] Kl [71] holds that Paul recognised a distinct . . Hltzm [72] would identify this with the . Cf. Cone., Paul , pp. 326 327). Here we are safe in holding that . refers to the common, spiritual life implanted in them by the direct working of the Holy Spirit. Certainly this is its most usual significance in Paul. See an instructive discussion in Holsten, Paulin. Theol. , p. 11, who shows that when Paul uses . to denote the human spirit, apart from Divine working, it is when he is obliged to emphasise it as the inner power which moves in the hidden life, or when he draws a sharp contrast between the inner and outer side of human nature, laying stress upon the former as the essential, in opposition to the senses which cannot truly know. . Apparently Chr [73] and Th. Mps [74] , with the best ancient versions, join . . with . The words denote the common feeling, the agreement of heart and mind which was the result of possession of the same Spirit. Cf. Act 4:32 . Kl [75] well compares the sense of camaraderie which binds the soldiers of a country together. For an exhaustive discussion of see Hatch, Essays in Bibl. Greek , pp. 101 109. . . . A comparison with Phi 4:3 would suggest “striving along with the faith” (so Lft [76] , Vau.). This is certainly harsh. The parallel in Jud 1:3 , , favours the sense, “striving together ( ) for the faith”. Conjungat vos evangelii fides, praesertim cum illa vobis sit communis armatura adversus eundem hostem (Calvin). . Christianity regarded in its most characteristic aspect as the acceptance of God’s revelation of mercy in Christ, and the resting upon that for salvation. gradually becomes a technical term. See Hatch, Hibbert Lectures , p. 314; Harnack, Dogmengesch. , i., p. 129 ff.
[62] Hofmann.
[63] nscrr. Inscriptions.
[64] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[65] Neue Bibelstudien
[66] nscrr. Inscriptions.
[67] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[68] Bibelstudien
[69] Gwynn.
[70] Haupt.
[71] Klpper.
[72]ltzm. Holtzmann.
[73] Chrysostom.
[74] Mps. Theodore of Mopsuestia.
[75] Klpper.
[76] Lightfoot.
Fuente: The Expositors Greek Testament by Robertson
Philippians
CITIZENS OF HEAVEN
Php 1:27-28
We read in the Acts of the Apostles that Philippi was the chief city of that part of Macedonia, and a ‘colony.’ Now, the connection between a Roman colony and Rome was a great deal closer than that between an English colony and England. It was, in fact, a bit of Rome on foreign soil.
The colonists and their children were Roman citizens. Their names were enrolled on the lists of Roman tribes. They were governed not by the provincial authorities, but by their own magistrates, and the law to which they owed obedience was not that of the locality, but the law of Rome.
No doubt some of the Philippian Christians possessed these privileges. They knew what it was to live in a community to which they were less closely bound than to the great city beyond the sea. They were members of a mighty polity, though they had never seen its temples nor trod its streets. They lived in Philippi, but they belonged to Rome. Hence there is a peculiar significance in the first words of our text. The rendering, ‘conversation,’ was inadequate even when it was made. It has become more so now. The word then meant ‘conduct.’ It now means little more than words. But though the phrase may express loosely the Apostle’s general idea, it loses entirely the striking metaphor under which it is couched. The Revised Version gives the literal rendering in its margin–’Behave as citizens’–though it adopts in its text a rendering which disregards the figure in the word, and contents itself with the less picturesque and vivid phrase–’let your manner of life be worthy.’ But there seems no reason for leaving out the metaphor; it entirely fits in with the purpose of the Apostle and with the context.
The meaning is, Play the citizen in a manner worthy of the Gospel. Paul does not, of course, mean, Discharge your civic duties as Christian men, though some Christian Englishmen need that reminder; but the city of which these Philippians were citizens was the heavenly Jerusalem, the metropolis, the mother city of us all. He would kindle in them the consciousness of belonging to another order of things than that around them. He would stimulate their loyalty to obedience to the city’s laws. As the outlying colonies of Rome had sometimes entrusted to them the task of keeping the frontiers and extending the power of the imperial city, so he stirs them up to aggressive warfare; and as in all their conflicts the little colony felt that the Empire was at its back, and therefore looked undaunted on shoals of barbarian foes, so he would have his friends at Philippi animated by lofty courage, and ever confident of final victory.
Such seems to be a general outline of these eager exhortations to the citizens of heaven in this outlying colony of earth. Let us think of them briefly in order now.
I. Keep fresh the sense of belonging to the mother city.
Paul was not only writing to Philippi, but from Rome, where he might see how, even in degenerate days, the consciousness of being a Roman gave dignity to a man, and how the idea became almost a religion. He would kindle a similar feeling in Christians.
We do belong to another polity or order of things than that with which we are connected by the bonds of flesh and sense. Our true affinities are with the mother city. True, we are here on earth, but far beyond the blue waters is another community, of which we are really members, and sometimes in calm weather we can see, if we climb to a height above the smoke of the valley where we dwell, the faint outline of the mountains of that other land, lying bathed in sunlight and dreamlike on the opal waves.
Therefore it is a great part of Christian discipline to keep a vivid consciousness that there is such an unseen order of things at present in existence. We speak popularly of ‘the future life,’ and are apt to forget that it is also the present life to an innumerable company. In fact, this film of an earthly life floats in that greater sphere which is all around it, above, beneath, touching it at every point.
It is, as Peter says, ‘ready to be unveiled.’ Yes, behind the thin curtain, through which stray beams of the brightness sometimes shoot, that other order stands, close to us, parted from us by a most slender division, only a woven veil, no great gulf or iron barrier. And before long His hand will draw it back, rattling with its rings as it is put aside, and there will blaze out what has always been, though we saw it not. It is so close, so real, so bright, so solemn, that it is worth while to try to feel its nearness; and we are so purblind, and such foolish slaves of mere sense, shaping our lives on the legal maxim that things which are non-apparent must be treated as non-existent, that it needs a constant effort not to lose the feeling altogether.
There is a present connection between all Christian men and that heavenly City. It not merely exists, but we belong to it in the measure in which we are Christians. All these figurative expressions about our citizenship being in heaven and the like, rest on the simple fact that the life of Christian men on earth and in heaven is fundamentally the same. The principles which guide, the motives which sway, the tastes and desires, affections and impulses, the objects and aims, are substantially one. A Christian man’s true affinities are with the things not seen, and with the persons there, however his surface relationship knit him to the earth. In the degree in which he is a Christian, he is a stranger here and a native of the heavens. That great City is, like some of the capitals of Europe, built on a broad river, with the mass of the metropolis on the one bank, but a wide-spreading suburb on the other. As the Trastevere is to Rome, as Southwark to London, so is earth to heaven, the bit of the city on the other side the bridge. As Philippi was to Rome, so is earth to heaven, the colony on the outskirts of the empire, ringed round by barbarians, and separated by sounding seas, but keeping open its communications, and one in citizenship.
Be it our care, then, to keep the sense of that city beyond the river vivid and constant. Amid the shows and shams of earth look ever onward to the realities ‘the things which are ,’ while all else only seems to be. The things which are seen are but smoke wreaths, floating for a moment across space, and melting into nothingness while we look. We do not belong to them or to the order of things to which they belong. There is no kindred between us and them. Our true relationships are elsewhere. In this present visible world all other creatures find their sufficient and homelike abode. ‘Foxes have holes, and birds their roosting-places’; but man alone has not where to lay his head, nor can he find in all the width of the created universe a place in which and with which he can be satisfied. Our true habitat is elsewhere. So let us set our thoughts and affections on things above. The descendants of the original settlers in our colonies talk still of coming to England as going ‘home,’ though they were born in Australia, and have lived there all their lives. In like manner we Christian people should keep vigorous in our minds the thought that our true home is there where we have never been, and that here we are foreigners and wanderers.
Nor need that feeling of detachment from the present sadden our spirits, or weaken our interest in the things around us. To recognise our separation from the order of things in which we ‘move,’ because we belong to that majestic unseen order in which we really ‘have our being,’ makes life great and not small. It clothes the present with dignity beyond what is possible to it if it be not looked at in the light of its connection with ‘the regions beyond.’ From that connection life derives all its meaning. Surely nothing can be conceived more unmeaning, more wearisome in its monotony, more tragic in its joy, more purposeless in its efforts, than man’s life, if the life of sense and time be all. Truly it is ‘like a tale told by an idiot, full of sound and fury, signifying nothing.’ ‘The white radiance of eternity,’ streaming through it from above, gives all its beauty to the ‘dome of many-coloured glass’ which men call life. They who feel most their connection with the city which hath foundations should be best able to wring the last drop of pure sweetness out of all earthly joys, to understand the meaning of all events, and to be interested most keenly, because most intelligently and most nobly, in the homeliest and smallest of the tasks and concerns of the present.
So, in all things, act as citizens of the great Mother of heroes and saints beyond the sea. Ever feel that you belong to another order, and let the thought, ‘Here we have no continuing city,’ be to you not merely the bitter lesson taught by the transiency of earthly joys and treasures and loves, but the happy result of ‘seeking for the city which hath the foundations.’
II. Another exhortation which our text gives is, Live by the laws of the city.
The Philippian colonists were governed by the code of Rome. Whatever might be the law of the province of Macedonia, they owed no obedience to it. So Christian men are not to be governed by the maxims and rules of conduct which prevail in the province, but to be governed from the capital. We ought to get from on-lookers the same character that was given to the Jews, that we are ‘a people whose laws are different from all people that be on earth,’ and we ought to reckon such a character our highest praise. Paul would have these Philippian Christians act ‘worthy of the gospel .’ That is our law.
The great good news of God manifest in the flesh, and of our salvation through Christ Jesus, is not merely to be believed, but to be obeyed. The gospel is not merely a message of deliverance, it is also a rule of conduct. It is not merely theology, it is also ethics. Like some of the ancient municipal charters, the grant of privileges and proclamation of freedom is also the sovereign code which imposes duties and shapes life. A gospel of laziness and mere exemption from hell was not Paul’s gospel. A gospel of doctrines, to be investigated, spun into a system of theology, and accepted by the understanding, and there an end, was not Paul’s gospel. He believed that the great facts which he proclaimed concerning the self-revelation of God in Christ would unfold into a sovereign law of life for every true believer, and so his one all-sufficient precept and standard of conduct are in these simple words, ‘worthy of the gospel.’
That law is all-sufficient. In the truths which constituted Paul’s gospel, that is to say, in the truths of the life, death, and resurrection of Jesus Christ, lies all that men need for conduct and character. In Him we have the ‘realised ideal,’ the flawless example, and instead of a thousand precepts, for us all duty is resolved into one–be like Christ. In Him we have the mighty motive, powerful enough to overcome all forces that would draw us away, and like some strong spring to keep us in closest contact with right and goodness. Instead of a confusing variety of appeals to manifold motives of interest and conscience, and one knows not what beside, we have the one all-powerful appeal, ‘If ye love Me, keep My commandments,’ and that draws all the agitations and fluctuations of the soul after it, as the rounded fulness of the moon does the heaped waters in the tidal wave that girdles the world. In Him we have all the helps that weakness needs, for He Himself will come and dwell with us and in us, and be our righteousness and our strength.
Live ‘worthy of the gospel,’ then. How grand the unity and simplicity thus breathed into our duties and through our lives! All duties are capable of reduction to this one, and though we shall still need detailed instruction and specific precepts, we shall be set free from the pedantry of a small scrupulous casuistry, which fetters men’s limbs with microscopic bands, and shall joyfully learn how much mightier and happier is the life which is shaped by one fruitful principle, than that which is hampered by a thousand regulations.
Nor is such an all-comprehensive precept a mere toothless generality. Let a man try honestly to shape his life by it; and he will find soon enough how close it grips him, and how wide it stretches, and how deep it goes. The greatest principles of the gospel are to be fitted to the smallest duties. Indeed that combination–great principles and small duties–is the secret of all noble and calm life, and nowhere should it be so beautifully exemplified as in the life of a Christian man. The tiny round of the dew-drop is shaped by the same laws that mould the giant sphere of the largest planet. You cannot make a map of the poorest grass-field without celestial observations. The star is not too high nor too brilliant to move before us and guide simple men’s feet along their pilgrimage. ‘Worthy of the gospel’ is a most practical and stringent law.
And it is an exclusive commandment too, shutting out obedience to other codes, however common and fashionable they may be. We are governed from home, and we give no submission to provincial authorities. Never mind what people say about you, nor what may be the maxims and ways of men around you. These are no guides for you. Public opinion which only means for most of us the hasty judgments of the half-dozen people who happen to be nearest us, use and wont, the customs of our set, the notions of the world about duty, with all these we have nothing to do. The censures or the praise of men need not move us. We report to headquarters, and subordinates’ estimate need be nothing to us. Let us then say, ‘With me it is a very small matter that I should be judged of men’s judgment. He that judgeth me is the Lord.’ When we may be misunderstood or harshly dealt with, let us lift our eyes to the lofty seat where the Emperor sits, and remove ourselves from men’s sentences by our ‘appeal unto Csar’; and, in all varieties of circumstances and duty, let us take the Gospel which is the record of Christ’s life, death, and character, for our only law, and labour that, whatever others may think of us, we ‘may be well pleasing to Him.’
III. Further, our text bids the colonists fight for the advance of the dominions of the City.
Like the armed colonists whom Russia and other empires had on their frontier, who received their bits of land on condition of holding the border against the enemy, and pushing it forward a league or two when possible, Christian men are set down in their places to be ‘wardens of the marches,’ citizen soldiers who hold their homesteads on a military tenure, and are to ‘strive together for the faith of the gospel.’
There is no space here and now to go into details of the exposition of this part of our text. Enough to say in brief that we are here exhorted to ‘stand fast’; that is, as it were, the defensive side of our warfare, maintaining our ground and repelling all assaults; that this successful resistance is to be ‘in one spirit,’ inasmuch as all resistance depends on our poor feeble spirits being ingrafted and rooted in God’s Spirit, in vital union with whom we may be knit together into a unity which shall oppose a granite breakwater to the onrushing tide of opposition; that in addition to the unmoved resistance which will not yield an inch of the sacred soil to the enemy, we are to carry the war onwards, and, not content with holding our own, are with one mind to strive together for the faith of the gospel. There is to be discipline, then, and compact organisation, like that of the legions whom Paul, from his prison among the Prtorian guards, had often seen shining in steel, moving like a machine, grim, irresistible. The cause for which we are to fight is the faith of the gospel, an expression which almost seems to justify the opinion that ‘the faith’ here means, as it does in later usage, the sum and substance of that which is believed. But even here the word may have its usual meaning of the subjective act of trust in the gospel, and the thought may be that we are unitedly to fight for its growing power in our own hearts and in the hearts of others. In any case, the idea is plainly here that Christian men are set down in the world, like the frontier guard, to push the conquests of the empire, and to win more ground for their King.
Such work is ever needed, never more needed than now. In this day when a wave of unbelief seems passing over society, when material comfort and worldly prosperity are so dazzlingly attractive to so many, the solemn duty is laid upon us with even more than usual emphasis, and we are called upon to feel more than ever the oneness of all true Christians, and to close up our ranks for the fight. All this can only be done after we have obeyed the other injunctions of this text. The degree in which we feel that we belong to another order of things than this around us, and the degree in which we live by the Imperial laws, will determine the degree in which we can fight with vigour for the growth of the dominion of the City. Be it ours to cherish the vivid consciousness that we are here dwelling not in the cities of the Canaanites, but, like the father of the faithful, in tents pitched at their gates, nomads in the midst of a civic life to which we do not belong, in order that we may breathe a hallowing influence through it, and win hearts to the love of Him whom to imitate is perfection, whom to serve is freedom.
IV. The last exhortation to the colonists is, Be sure of victory.
‘In nothing terrified by your adversaries,’ says Paul. He uses a very vivid, and some people might think, a very vulgar metaphor here. The word rendered terrified properly refers to a horse shying or plunging at some object. It is generally things half seen and mistaken for something more dreadful than themselves that make horses shy; and it is usually a half-look at adversaries, and a mistaken estimate of their strength, that make Christians afraid. Go up to your fears and speak to them, and as ghosts are said to do, they will generally fade away. So we may go into the battle, as the rash French minister said he did into the Franco-German war, ‘with a light heart,’ and that for good reasons. We have no reason to fear for ourselves. We have no reason to fear for the ark of God. We have no reason to fear for the growth of Christianity in the world. Many good men in this time seem to be getting half-ashamed of the gospel, and some preachers are preaching it in words which sound like an apology rather than a creed. Do not let us allow the enemy to overpower our imaginations in that fashion. Do not let us fight as if we expected to be beaten, always casting our eyes over our shoulders, even while we are advancing, to make sure of our retreat, but let us trust our gospel, and trust our King, and let us take to heart the old admonition, ‘Lift up thy voice with strength; lift it up, be not afraid.’
Such courage is a prophecy of victory. Such courage is based upon a sure hope. ‘Our citizenship is in heaven, from whence also we look for the Lord Jesus as Saviour.’ The little outlying colony in this far-off edge of the empire is ringed about by wide-stretching hosts of dusky barbarians. Far as the eye can reach their myriads cover the land, and the watchers from the ramparts might well be dismayed if they had only their own resources to depend on. But they know that the Emperor in his progress will come to this sorely beset outpost, and their eyes are fixed on the pass in the hills where they expect to see the waving banners and the gleaming spears. Soon, like our countrymen in Lucknow, they will hear the music and the shouts that tell that He is at hand. Then when He comes, He will raise the siege and scatter all the enemies as the chaff of the threshing-floor, and the colonists who held the post will go with Him to the land which they have never seen, but which is their home, and will, with the Victor, sweep in triumph ‘through the gates into the city.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Php 1:27-30
27Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28in no way alarmed by your opponents which is a sign of destruction for them, but of salvation for you, and that too, from God. 29For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, 30experiencing the same conflict which you saw in me, and now hear to be in me.
Php 1:27 “only conduct yourselves in a manner worthy of the gospel” Php 1:27-30 forms one extended sentence in the Greek text. This is a present middle (deponent) imperative from the Greek root for city (polis cf. Php 3:20; Act 23:1; Eph 2:19). It could be translated “you must continue to live as citizens” (cf. Php 3:20). This is reflected in several English translations:
1. The Berkeley Version of the New Testament (Gerrit Verkuyl)
2. The New Testament: An American Translation (Edgar J. Goodspeed)
3. The Emphasized New Testament: A New Translation (J. B. Rotherham)
This would have reflected the historical setting of Philippi as a Roman colony. It also implies theologically that believers are citizens of two worlds and have obligations in both. Paul’s usual metaphor for the Christian life is the word “walk.” The early Christians were first called “the Way” (cf. Act 9:2; Act 18:25-26; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22). Believers are to live worthy lives (cf. Eph 4:1; Eph 4:17; Eph 5:2; Eph 5:15; Col 1:10; 1Th 2:12).
“so that whether I come and see you or remain absent” This same truth about the need for consistency in our Christian life can be found in Php 2:12 and in Eph 6:6 as Paul admonishes Christian slaves to be diligent whether they are being watched by their masters or not. God is always present!
“that you are standing firm in one spirit” This is a present active indicative. Paul often uses the phrase “standing firm” in one of two senses: (1) our position in Christ (cf. Rom 5:2; 1Co 15:1) or (2) our need to maintain Christlikeness (cf. Php 4:1; 1Co 15:1; 1Co 16:13; Gal 5:1; Eph 6:11; Eph 6:13-14; 1Th 3:8; 2Th 2:15). This is a call to church unity (cf. Act 4:32; Eph 4:1-6).
The concept of “one spirit” has been greatly debated. It can refer to the human redeemed spirit, or to the Holy Spirit. This context, as well as Php 2:1, combines both aspects. Notice believers are to stand in one spirit, in one mind (psuch). Unity is crucial (cf. Eph 4:1-6).
“striving together” This is a present active participle. This syn compound is either (1) an athletic term for a team’s participation in the Greek games or (2) a military term. We get the English term “athlete” from this Greek word (cf. Php 4:3; 2Ti 2:5). The Christian life as a spiritual battle is discussed in Eph 4:14; Eph 6:10-20.
Notice NJB translation “battling, as a team with a single aim, for the faith.”
“For the faith of the gospel” The definite article is present which makes it “the faith.” The context demands that this is used in the sense of Christian truths (cf. Eph 4:5; 1 Tim. 4:20; 2Ti 1:14 and Jud 1:3; Jud 1:20).
Believers ask many questions that the Bible does not address (the exact process of creation, the origin of Satan, the origin of angels, the exact nature of heaven and hell, etc.). Everything that is necessary for salvation and an effective Christian life has been revealed. Holy curiosity must not demand more than what has been given (revelation).
Php 1:28 “in no way alarmed by your opponents” This is a present passive participle which is used to describe a stampede of animals (cf. Act 18:9-10; 1Co 2:3). The opponents could be
1. local Jews, although there was no synagogue mentioned in Philippi
2. traveling Jewish opponents, as in Act 17:13, or like the Judaizers of the Galatian churches (cf. Php 3:2-6)
3. local pagans (cf. Act 16:16-21)
4. local civil authorities (cf. Act 16:21-40)
“which is a sign of destruction for them” This Greek term, “sign,” meant proof based on evidence (cf. Rom 3:25-26; 2Co 8:24). “Destruction” was a military metaphor which meant “to loose,” “bring to nought,” or “destroy.” The Christians’ fearless testimony and lifestyle were witnesses to the judgment of the opponents and the salvation of the believers.
“but you” The “you” in both Php 1:28-29 is emphatic. What a contrast exists between believers and non-believers.
“of salvation for you” This term is rather ambiguous, as in Php 1:19. It could be used (1) in its full salvatory sense or (2) in its OT sense of physical deliverance (cf. Jas 5:15). In the context of false teachers and external persecution it is difficult to choose between the two options.
“and that too, from God” The terms “sign” and “salvation” in Php 1:28 are both feminine while the term “that” is neuter. Therefore, the term “that” may refer to the courage God gives believers to face these opponents. This is a similar construction to Eph 2:8-9 where the “that” referred not to “grace” or “faith,” which are also feminine, but to the whole process of salvation.
Php 1:29 “for to you it has been granted” This is an aorist passive indicative from the root charis (cf. Php 2:9; Rom 8:32). God’s gracious gifts are the key both to salvation and the Christian life (cf. Php 1:28).
“not only to believe in Him but also to suffer for His sake” These are two present infinitives which specify what God has given believers in Christ. One relates to continuing faith and the other to continuing maturity. It is hard for believers in modern western culture to discuss suffering. In the NT it was often the norm of the Christian life (cf. Act 14:22; Rom 8:17; 1Th 3:3; 2Ti 3:12; 1Pe 3:14; 1Pe 4:12-16). A brief breakdown of some of the purposes of suffering might be
1. it was beneficial for Christ (cf. Heb 2:10; Heb 5:8), therefore,
2. it will be beneficial for believers (cf. Php 2:10; Rom 5:3; Jas 1:2-4; 1Pe 1:6-7), and
3. it brings joyous assurance of believers’ place in Christ (cf. Mat 5:10-12; Act 5:41; Jas 1:2; 1Pe 3:14; and 1Pe 4:12-16)
Php 1:30 “experiencing the same conflict” The Philippian believers were undergoing persecution. The term “struggle,” used so often by Paul, was either an athletic or military metaphor. We get the English word “agony” from this Greek word.
“which you saw in me” We learn something of Paul’s persecution at Philippi from Act 16:22-24 and 1Th 2:2. Paul modeled Christianity for them and us.
DISCUSSION QUESTIONS to Php 1:27-30
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is Paul asking the believers to do in Php 1:27?
2. Who are the opponents that are mentioned in Php 1:28?
3. How are suffering and persecution beneficial to believers?
Copyright 2013 Bible Lessons International
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
let, &c. = exercise your citizenship, or behave as citizens. Greek. politeuomai. Elsewhere only in Act 23:1. See also 2 Macc. 6.1; 11, 25. In all cases it means to live according to certain rules and obligations, e.g. as a Jew, “according to the law and customs”. Here, those of heavenly citizenship (Compare Php 3:20).
as it becometh = worthily of. see. App-133.
of your affairs = the things concerning (App-104.) you
stand fast. Greek. steko . See 1Co 16:13.
spirit. App-101.
mind. App-110. Php 1:3.
striving together. Greek. sunathleo. Only here and Php 4:3. Compare 2Ti 2:5.
the faith, i.e. the substance of things believed.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] ,-i.e. I have but this to ask of you, in the prospect of my return:-see reff.
] The being the heavenly state, of which you are citizens, ch. Php 3:20. The expression is found in Jos. (Antt. iii. 5. 8) and in Philo, and is very common in the fathers: e.g. Ps-Ignat. Trall. 9, p. 789, , . ,-Cyr. Jer. Catech. Illum. iv. 1, p. 51, . See Suicer in voc. The emphasis is on . . .
…] This clause is loosely constructed,-the verb belonging properly only to the second alternative, , but here following on both. Meyer tries to meet this by understanding in the former case, hear from your own mouth: but obviously, is the real correlative to , only constructed in a loose manner: the full construction would be something of this kind, , . . , . Then , is another irregular construction-the article generalizing that which the particularizes, as in , , and the like.
] refers to the unity of spirit in which the various members of the church would be fused and blended in the case of perfect unity: but when Meyer and De W. deny that the Holy Spirit is meant, they forget that this one spirit of Christians united for their common faith would of necessity be the Spirit of God which penetrates and inspires them: cf. Eph 4:3-4. Then, as this Spirit is the highest principle in us,-he includes also the lower portion, the animal soul;
] These words must be taken together, not taken with as in apposition with (Chr., Thl., all.), which would leave . without any modal qualification. The , receiving on the one hand influence from the spirit, on the other impressions from the outer world, is the sphere of the affections and moral energies, and thus is that in and by which the exertion here spoken of would take place. either with one another (so Chr., Thdrt., Thl., c., all., De W., al.), or with me (so Erasm., Luth., Beza, Bengel, al., Meyer). The former is I think preferable, both on account of the . and , which naturally prepare the mind for an united effort, and because his own share in the contest which comes in as a new element in Php 1:30, and which Meyer adduces as a reason for his view, seems to me, on that view, superfluous; after (cf. ch. Php 4:3) would have expressed the whole. I would render then as E. V., striving together. is a dativus commodi-for the faith, cf. Jud 1:3-not, as Erasm. Paraphr., with the faith, adjuvantes decertantem adversus impios evangelii fidem: for such a personification of would be without example: nor is it a dative of the instrument (Beza, Calv., Grot., al.), which we have already had in , and which could hardly be with . added.
Fuente: The Greek Testament
Php 1:27. , only) Make this one thing your care; nothing else. [– whatever happens as to my arrival. By supposing this or that event, not a few persuade themselves, that they will be at last such as it is proper for them to be; but it is better always to perform present duty, without evasions.-V. g.]- , the Gospel) For the sake of propagating which I delight [feel it desirable] to remain. [There is plainly taught in this very passage all that is worthy of a Christian man, who desires to be called evangelical. Faith is mentioned, Php 1:27, hope, Php 1:28, love, ch. Php 2:2.-V. g.]–, seeing-I may hear) Comp. Php 1:30.-) I may hear and know; for is to be referred also to coming and seeing you.- , in one spirit) one among you.- , with one soul [mind]) There is sometimes a certain natural antipathy among saints, but this feeling is overcome, when there is not only unity of spirit but also of soul.-) striving along with me. Paul was struggling in a conflict, Php 1:30.
Fuente: Gnomon of the New Testament
Php 1:27
Php 1:27
Only-Whatever happens they were to deport themselves as faithful citizens of the kingdom of heaven.
let your manner of life be worthy of the gospel of Christ:-The gospel was to elevate the manner of life into the likeness of that which Jesus lived. He died as a man, that men might live like God; he lived in the flesh, that they might walk in the Spirit. [The Christian must remember that he does not live for himself alone, that he is under the law of the Spirit of life in Christ Jesus (Rom 8:2), enjoys great privileges, which in turn, lay upon him great responsibilities. One so minded will know that in his actions the interests of others are involved as well as his own, and will make it his aim to live worthy of the gospel.]
that, whether I come and see you or be absent,-[Whether he lives or dies, whether he comes to them again or sees them in the flesh no more, whatever happens to him or them, they were to deport themselves in a worthy manner.]
I may hear of your state,-[He had a deep interest in the life of the whole congregation. All their surroundings as well as their doings and condition were of deep interest to him, for they were his children in the faith.]
that ye stand fast-[He was fully aware of the fact that they were in the midst of many adversities, and that they had to fight for the faith, and he urges them to stand their ground against all foes.]
in one spirit,-The spirit is the highest part of our immaterial nature, which, when enlightened by the Holy Spirit through the word of truth, can arise into communion with God and discern the truth of the spiritual life.
with one soul-[The soul is that element of mans material nature which is nearest his body and directly influenced by it, and through the body by the outer world; and is thus distinguished from the spirit, which is that in man nearest to God and directly influenced by the Spirit of God. The soul, therefore, is the emotional side of man, that which is roused by its surroundings.]
striving for the faith of the gospel;-[Christians are comrades in one struggle, each helping others. All are exhorted to act together, as though the many were impelled by the soul of one man, this harmony being a condition of steadfastness of which he hopes to hear. On this subject of unity too much stress cannot be laid. Unity conditions efficiency and growth and comfort. It is so in the home and institutions of learning; but pre-eminently so in a body of believers in Jesus Christ. A badly divided, discordant, wrangling church is about the most offensive, as well as the most inefficient thing the eye can look upon. A church in which the sentiment of unity has been displaced by the bitterness of mutual ill will has reached the day when its prosperity is at an end-at an end at any rate until its membership changes its front and comes into a better mood. How much harm has been done to individuals, how the advance of the Lords kingdom has been hindered, by the unseemly spectacle of disciples of the Lord arrayed in bitterness against each other. Resentments, whims, whisperings, grudges, alienations are all out of place in a company of true believers in the Lord Jesus Christ. They can make no headway in commending the gospel to others, or in magnifying it as the saving power of God, if they themselves were split into factions, and were biting and devouring each other instead of exemplifying a temper of love and unity. Unity would assure them power; they could move forward to conquest.]
Fuente: Old and New Testaments Restoration Commentary
let: Phi 3:18-21, Eph 4:1, Col 1:10, 1Th 2:11, 1Th 2:12, 1Th 4:1, Tit 2:10, 2Pe 1:4-9, 2Pe 3:11, 2Pe 3:14
the gospel: Rom 1:9, Rom 1:16, Rom 15:16, Rom 15:29, 2Co 4:4, 2Co 9:13, Gal 1:7
whether: Phi 2:12, Phi 2:24
I may: Eph 1:15, Col 1:4, 1Th 3:6, Phm 1:5, 3Jo 1:3, 3Jo 1:4
that ye: Phi 2:1, Phi 2:2, Phi 4:1, Psa 122:3, Psa 133:1, Mat 12:25, 1Co 1:10, 1Co 15:58, 1Co 16:13, 1Co 16:14, 2Co 13:11
in one: Jer 32:39, Joh 17:20, Joh 17:21, Act 2:46, Act 4:32, Rom 12:4, Rom 12:5, 1Co 12:12-31, Eph 4:3-6, Jam 3:18, Jud 1:3
the faith: Pro 22:23, Act 24:24, Rom 1:5, Rom 10:8, Eph 1:13, 1Ti 1:11, 1Ti 1:19, 2Ti 4:7
Reciprocal: Num 2:2 – about the Num 14:9 – Only rebel Deu 15:5 – General Deu 28:13 – if that thou Jdg 7:24 – sent 2Sa 10:11 – General 1Ch 12:17 – heart 1Ch 19:12 – If the Syrians Psa 50:23 – ordereth his conversation Son 7:1 – thy feet Mar 9:50 – have peace Act 2:1 – they Act 15:36 – and see Rom 12:16 – of the Rom 13:13 – us Rom 15:5 – grant Rom 16:2 – as 1Co 4:8 – without Gal 4:18 – I am Gal 5:1 – Stand Eph 5:3 – as Eph 5:15 – walk Phi 2:16 – Holding Phi 3:16 – let us mind Phi 4:3 – help Col 1:29 – striving Col 2:6 – walk Col 2:19 – knit 1Th 2:2 – much 1Th 3:8 – if 2Ti 1:13 – Hold Jam 3:13 – a good 1Pe 1:15 – so 1Pe 2:12 – your conversation 1Pe 3:2 – behold Rev 17:13 – one
Fuente: The Treasury of Scripture Knowledge
THE GOSPEL AND SOCIAL LIFE
Only let your conversation be as it becometh the Gospel of Christ.
Php 1:27
It is not said that we are alwaysin every placeto talk of religion; that would not be religious. But we are to talk and act religiously.
I. There is to be a religious tone, an under-current of religious feeling in everything about us; a recognition always of it in our own hearts.
II. Society is a great snare to many persons.They live simply, and they dress neatly, and they like and prefer simplicity in the ordinary habits of their home life. But partly and professedly from consideration of others, but much more from vanity, their dress, and their mode of entertainmentwhen they go out or when they receive companyare so far beyond their usual level, and their proper expenditure, that they are actually extravagant.
(a) Are the expenses of your entertainments and your dress in right proportion to your own income? or as becomes the followers of a Lowly Master?
(b) What is the full consequence of a high rate of social life? BillsI will not say unpaid, but bills of which the payment is deferred far too longto the real inconvenience and distress and injury of tradesmen, who are yet too slowfrom fear of giving offenceto claim and press their due. I speak what I know when I say that among highly professing Christians there is a most ungenerous and unjust delay in the settlement of their common accounts.
(c) Is very much ornament in accordance with the spirit? I will not say of the letter of St. Peters rule for all Christian women: Whose adorning let it not be that outward adorning of plaiting the hair, etc.
(d) And what shall we say of the ordinary language, the fashionable phrases of social life? Are the modes of addressin our notes and lettersI am very sorry! when we are not at all sorry; I am very happy! when we are not at all happy; and the exaggerated endings, and the foolish compliments! and the fond epithets! the not at home! and thousands of expressions framed only to please at almost any sacrifice. Are they innocent because they are conventional? Or are they too near to a lie?
(e) And your amusementsare they means to ends? or are they ends? And if they are ends, are they worthy ends? Can you say conscientiouslyin your ordinary amusementsyou are always walking as you are told to walkas you yourself promised to walkin the footsteps of your Master? Would you like Christ to come now, and find you there?
III. It is a hard thing for any one of us to be consistent, and to walk as it becometh the Gospel of Christ. Who can say itwhich of us can say itMy hands are clean! I am consistent with the Gospel of Christ. The Gospel of Christ! Thank God that there is a Gospel of Christ to cover the very sins which that same Gospel condemns!
Rev. James Vaughan.
Fuente: Church Pulpit Commentary
(Php 1:27.) -Only let your conversation be worthy of the gospel of Christ. The adverb gives oneness to the advice, places it by itself, as if in solitary prominence-my impressions being as I have described them, this one or sole thing would I enjoin upon you in the meanwhile. In Gal 2:10; Gal 5:13, the adverb is used with similar specialty. Here it is placed emphatically before the verb, as in Mat 8:8; Mat 9:21; Mat 14:36. Gersdorf, Beitrge, etc., p. 488. The verb occurs only here in the Epistles, but is used by the apostle of himself. Act 23:1. It denotes to be a citizen in a state, or to live as such a citizen, and then generally to live, to conduct oneself. Passow, sub voce. In Thucydides 6.92, Alcibiades says, in self-vindication, I kept my patriotism only while I enjoyed my civil rights-; but the verb came at length to be used quite vaguely. Here, however, it defines life in its public aspect, and is often so employed. Thus, in 2Ma 6:1; 2Ma 11:25, it occurs with in the first instance, and in the second, denoting that according to which life is or should be regulated. It is found often in Josephus, and is a favourite term with the Church Fathers. See Wetstein, Suicer, Krebs, and Loesner for examples. The apostle, in similar exhortations, uses , as in Eph 4:1; Col 1:10; 1Th 2:12. In each of these cases, as here, that verb is construed with , followed respectively by ; , and . For a somewhat similar purpose the apostle employs . 1Ti 3:15; Heb 13:18; Eph 2:3. A is implied, and all who form it, or are its citizens, are to demean themselves in harmony with the gospel. For the nature of the Christian , which may have suggested this , see under Php 3:20. The apostle, in his choice of this peculiar verb in preference to his more favourite one, looks at them as members of a community, bound closely by reciprocal connections, and under obligations to various correspondent duties, and therefore the gospel of Christ should be the norm or standard by which they ought to be guided. The genitive . is that of origin-the gospel which Jesus has communicated. Winer, however, prefers to take it as the genitive of object, 30, 1. But the phrase quoted by him and Ellicott does not sustain their view-the gospel of God concerning His Son. The genitive is there that of origin, and the object is introduced by . Why should . differ from ? The meaning then is-this sole request do I make, live as the gospel prescribes; and as the genitive . and the last clause of the verse would seem to suggest, let your church-life be in harmony with its spirit and precepts-that rectitude, courage, and love, which Christ illustrated in His teaching, and exemplified in His life. And one purpose of the injunction was-
-in order that, whether having come and seen you, or whether being absent, I may hear of your affairs. The construction is idiomatic; the verb belongs properly and formally to -or whether being absent, I may hear; but it belongs really also to the first clause- , and stands in antithesis to . The construction is therefore not full or perfect, and various supplements have been proposed. Meyer suggests that the course of thought is -that whether having come and seen you, I may hear from your own mouths how your affairs are, or else being absent, I may hear of them from others. But the contrast is too specially marked to be thus eked out; for the idea of being present with them and seeing them, carries in it the thought that all information would be at once obtained. Others supply a verb-in order that, whether having seen you, or whether being absent I hear of your affairs, I may know that ye stand fast. De Wette and Alford espouse this view. Van Hengel repeats the verb-in order that, whether having come and seen you, or whether being absent, I hear of your affairs, I may hear that ye stand fast. Rilliet supposes a zeugma-the verb referring specially to , and generally, but less correctly, expressing the result of . The verse is informal from its hurried thought-the being emphatic, and the sense of the first clause remaining incomplete. The supposition of his absence is last expressed, and that dwelling on his mind moulds or appropriates the construction; the verb that would have been used on the hypothesis of seeing them is dropped, and that which implies his absence is alone expressed. The construction is easily understood, and it needs not a formal supplement. As a question of psychology, it is interesting to note that the apostle’s mind, though under the guidance of the Holy Spirit, moved with perfect ease and freedom, and fell into those colloquial idioms and loose disturbed constructions, which so naturally happen when a warm-hearted man is rapidly and confidentially throwing his thoughts into a letter. By the phrase is meant generally your affairs or condition -not absolutely, as Rheinwald and Matthies suppose, for the general phrase is explained and specialized by the clause . Hoelemann’s resolution of the idiom as an anakolouthon is very clumsy, supposing that may be omitted, and () connected with ; or supposing that the article may be dropt before , as in the versions of the Vulgate and Syriac. The precise element of their condition, which the apostle wished to hear about, is next told-
-that ye are standing in one spirit. For the attraction involved in the construction of with , see Winer, 66, 5. The verb , formed from , and wholly unknown to classic usage, is often used of Christian condition-4:1; 1Th 3:8 – and often expresses the adjoined idea of permanence or that of resolve and promptitude to maintain what is already possessed or enjoyed. 1Co 16:13; Gal 5:1; 2Th 2:15. The image here is that of spiritual conflict, to which unity of action on their part was indispensable. The is not the Holy Spirit, as is maintained by Erasmus, Beza, Matthies, and van Hengel. For the following phrase, , shows that the apostle describes the Christian spirit. He hoped to hear that they stood in one spirit-pervaded with one genuine spiritual emotion-and not arrayed into separate parties with divided sentiments. And he further explains what this unity should engage in-
-with one soul striving together for the faith of the gospel. It is wrong on the part of Chrysostom and others to join to . Some of the ancient versions, such as the Syriac and Vulgate, follow the same syntax. The participle , while it points to antagonism, also implies co-operation among themselves. The refers to themselves, and not to any co-operation with the apostle, as Luther, Beza, Bengel, van Hengel, and Meyer suppose. The reference in Php 1:30, to the apostle’s own conflict, is to something which they had seen in the past, and could imagine in the present- something to which their conflict was similar, but yet separate in reality. The object for which or on behalf of which they were to contend, is the faith of the gospel, being the dativus commodi, or as Theodoret gives it, . Jud 1:3. This is better than, with Calvin, Beza, and Rheinwald, to understand as the dative of instrument-the weapon with which the conflict is to be maintained. The view of Erasmus, adopted by Mynster, is still worse, for it personifies faith, and paraphrases thus-adjuvantes decertantem adversus impios evangelii fidem. By is not meant God’s calling of the Gentiles without subjecting them to the ceremonial law, as Pierce supposes, for Judaizing opponents are not in question. Nor can signify objectively the system of truth contained in the gospel-a sense which it never undisputedly has in the New Testament, though such a usage is very frequent among Christian writers of later times. In the passages adduced by Robinson as bearing this sense, there will be found the distinctive idea of belief-not truth in the aspect of something presented for belief, but of something forming the matter of belief. The apostle uses both and , and therefore recognized a distinction between them. In their separate use they are apparently interchangeable; for though they really represent different portions or aspects of our inner nature, it may be loosely designated by either of them. But the adjectives and are contrasted in reference to the body-1Co 15:44; and there is a similar contrast of character in Jud 1:19. is the higher principle of our spiritual nature, that which betokens its divine origin, and which adapts it to receive the Holy Spirit, and in which He works and dwells. , on the other hand, is the lower principle-the seat of instinct, emotions, and other powers connected with the animal life. It is allied to , but to . is the term applied generally to Christ in the Gospels; but in the account of the agony occurs- and make up living humanity. Olshausen’s Opuscula, p. 145; Usteri, Paulin. Lehrbeg. p. 404. The Philippians were to stand in one spirit, united in their inmost conviction, and they were to strive with one soul-those convictions not allowed to be latent, but stirring up volition, sympathy, and earnest co-operation. Such concord was essential to success, and on their possession of it the apostle’s joy on his proposed visit to Philippi greatly depended. Chap. Php 2:2. Wiesinger says, even the caricature of true unity of mind and soul, a self-formed esprit de corps, what a power it has! What ought our church to be, what might it be, were it but to attest this uniting power of the divine Spirit? If there be oneness of conviction and belief, should there not be one spirit? and if there be oneness of feeling, interest, and purpose, should there not be one soul? and as concert is indispensable to victory, should there not be mutual co-operation-striving together? But not only are unity and mutual support necessary to this conflict on behalf of the faith-there must also be a calm and stedfast courage.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:27. Conversation means conduct or manner of life, and becometh is defined to denote that which is becoming or suitable to a thing. The sentence means for them to conduct themselves in a way that shows respect for the Gospel of Christ. Such conduct would become known to others, so that Paul would learn about it even though he never got to see them again. The apostle did not write this in a spirit of doubt, for these brethren had already shown such kind of faithfulness (chapter 2:12). The subject is mentioned as a kindly exhortation from a loving apostle. Stand fast in one spirit has the same meaning as unity of the Spirit in Eph 4:3. With one mind denotes that each mind is being guided by the same rule, and that rule is the one provided for them by the inspired word. Striving together is from one word that Thayer defines, “to strive at the same time with another.” The idea is that all the brethren would join their forces in the contest for one cause. Faith of the Gospel means the “one faith” Paul mentions in Eph 4:5, which is made known through the Gospel.
Fuente: Combined Bible Commentary
Php 1:27. Only let your manner of life be worthy of the gospel of Christ. Conversation of the Authorised Version is used very frequently for a different Greek word, and so should not be employed here. The sentence is best understood from the literal rendering, Behave as citizens worthily of the Gospel. From the first, Christianity was shown to be a fellowship and communion, and the figure of citizenship is not unfrequently employed to represent its character. The citizen must remember that he docs not live for himself alone, that he is under a law, enjoys great privileges, which in turn lay upon him great responsibility. A man so minded will know that in his actions the interests of others are involved as well as his own, and will by that knowledge come to deserve the title of brother so much adopted by the first Christians. As Christ in the Gospel fulfilled the law by giving, as in the Sermon on the Mount, its complete significance to every precept, so the Christian who aims to live worthily of the Gospel will not rest content with what was said to the men of old time, but will be ever seeking to hear Christs voice and to follow when he hears the I say unto you of the Master.
that whether I come and see you or be absent. Even when the apostle regained his liberty, it was but a small portion of his time that he could give to the Philippians alone. He would come and see them, but after that, other duties would call him away.
I may hear of your state. The Greek is literally the things about you, and seems to imply a deep interest in the whole life of the congregation. All their surroundings as well as their doings and condition were of account in the mind of him whose children they were in the faith.
that ye stand fast. He is coming to the thought that the Philippians are not without their adversaries, and that they, like himself, have to do battle for the faith, and so in his exhortation he uses the language of the conflict, and urges them to stand their ground against all foes.
in one spirit. This is the only real way to stand fast, that all be moved by one impulse. Of this God is the giver; but the apostle is thinking of the hearts of men, rather than of the Spirit of God.
with one soul. Better than with one mind. And in the present context, our thoughts can hardly fail to be carried to the earliest days of the church (Act 4:32), when the whole multitude of them that believed were of one heart and soul. and so great grace was upon them all.
striving together for the faith of the gospel. The figure is from athletic combats, and signifies being fellow-combatants, fighting all on the same side, and thus it becomes an expansion of the one spirit and one soul which precedes, though of course it also implies that they are united with St. Paul also, This word is only used here and below in Php 4:3, but the apostle has a similar word (Rom 15:30) of being joint-wrestlers in prayer to God. The various rendering, with the faith of the Gospel, represents the faith as being engaged in a contest with unbelief, and the Philippians as taking part in the struggle for the cause of the faithful. But it seems better to take the faith as that for which all the members of the church are joint-combatants, rather than to make it a fellow-struggler with them. The faith is more commonly used alone for the Christian religion.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The general charge given by the apostle to his beloved Philippians, their lives should answer their light, and their practices correspond with their profession: Let your conversation be such as it becometh the gospel. A gospel profession requires and calls for a gospel conversation: as the gospel is a gospel of truth and faithfulness, of sincerity and plainness, so our conversation should be sincere and upright, without deceit or fraud; as the gospel is a gospel of peace, so a Christian conversation is a quiet, calm, and peaceable conversation; Christians should be men of peace, peace-makers, peace preservers, lovers of peace, and livers in peace.
The gospel is a gospel of love and mercy, of grace and goodness; the badge and cognizance of Christ’s disciples, the mark and brand of Christ’s sheep, is love unfeigned: thus a gospel conversation is an amicable, loving, and charitable conversation.
Again, the gospel of Christ is a gospel of meekness and humility, and its chief lesson is humility: Learn of me, for I am meek and lowly in heart, Mat 11:29 and, Be ye clothed with humility, 1Pe 5:5.
In a word, the gospel of Christ is a gospel of holiness and purity; a Christian conversation must be a pure, and holy, and spotless conversation. Saints by profession should be saints indeed; and there is a comeliness in a gospel-conversation, both as to the inward and outward man.
Walk as becometh the gospel of Christ; that is answerable to the precepts and commands of the gospel, and answerable to the promises and encouragements of the gospel, answerable to the helps and supplies of grace which the gospel affords, answerable to that grand pattern of holiness which the gospel sets before us, and answerable to that high and glorious hope which the gospel raises us up to the joyful expectation of; this is to walk as becometh the gospel of Christ.
Observe, 2. The apostle having given a general injunction to walk as becometh the gospel of Christ, next gives a particular injunction for concord and unity amongst themselves: That ye stand fast in one Spirit, with one mind.
Learn hence, that all those who would walk worthy of the gospel, should endeavour after a close, holy, and lasting, union amongst themselves. We can never expect to thrive in grace, if we do not live in peace; let us prize unity and peace as the beauty and strength of the body, and let us pursue peace and union with the utmost strength of our soul.
Observe, 3. Another duty exhorted to, and that is, an united contention: Striving together for the faith of the gospel. Before he exhorted them to an holy union; now, to an united contention: unite, but strive; yet let your striving be in communion, not in contention; strive together in all holy and united endeavours to comfort and confirm one another in the faith of the gospel.
Observe, 4. He exhorts them as to an holy union, and an united contention, so to an humble boldness: In nothing terrified by your adversaries; in nothing, that is, terrified in no degree at any thing they shall do. Be not afraid to be holy; for your adversaries can never hurt you, if they do not hinder you in your duty; the less they fear God, the less you need to fear them.
Observe, 5. A double argument to persuade them to the foregoing duty: In nothing terrified by their adversaries.
1. This will be to them an evident token of perdition: that is, an united, humble, peaceable boldness, in your holy course, whereby you walk in the spirit and power of the gospel, without fright or fear, will be to your persecutors an evident token of perdition. Persecution is a black mark of a son of perdition, and a very evident token to a man’s own conscience that he is in the way of destruction.
2. But to you of salvation: that is, such as suffer patiently, yet resolutely, for the gospel are in the way of salvation; and their sufferings shall promote their eternal salvation: it is added,–
Salvation, and that of God: now this implies two things;
1. That the salvation of suffering Christians shall be sure, they shall certainly be saved, for God has undertaken for it. Now, if it be God that saves, Who shall destroy? Satan will say, “Serve me, and I will save you;” but he is feeble and cannot; false, and will not save. The world will say, “Cast in your lot among us, and we will save you harmless;” but there is no more trust to be given to the children than to the father of lies. But if the God of truth and power says, “I will save;” who will say nay?
2. That their salvation shall be great, as well as sure: he will save them with a mighty salvation, from their mighty sufferings and mighty fears. Suffer for Christ, and then fear none of those things which you shall suffer.
2. But to you of salvation: that is, such as suffer patiently, yet resolutely, for the gospel are in the way of salvation; and their sufferings shall promote their eternal salvation: it is added,– Salvation, and that of God: now this implies two things; 1. That the salvation of suffering Christians shall be sure, they shall certainly be saved, for God has undertaken for it. Now, if it be God that saves, Who shall destroy? Satan will say, “Serve me, and I will save you;” but he is feeble and cannot; false, and will not save. The world will say, “Cast in your lot among us, and we will save you harmless;” but there is no more trust to be given to the children than to the father of lies. But if the God of truth and power says, “I will save;” who will say nay? 2. That their salvation shall be great, as well as sure: he will save them with a mighty salvation, from their mighty sufferings and mighty fears. Suffer for Christ, and then fear none of those things which you shall suffer.
Fuente: Expository Notes with Practical Observations on the New Testament
Living Worthy of the Gospel
He wanted their conduct to be a good example of Christian living whether he was with them or not. The Christian’s life should be guided by the word and not affected by the messenger’s presence or absence ( Joh 17:17 ). The apostle wanted them to be united in their efforts and inner feelings about the gospel’s advancement. “Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” ( 1Co 1:10 ). Unity is a ready means of showing others the church is from God ( Joh 17:20-21 ).
Paul also wanted them to stand fast like soldiers holding a firm line against the enemies’ attacks. This could be done because of the assurance that our labors in accord with the Lord’s will have a good reward ( 1Co 15:58 ; 1Co 16:13 ; Eph 6:10-18 ). He further asked them to fight side by side in defense of the truth. The words “striving together” describe the teamwork so necessary to win an athletic contest ( Php 1:27 ).
Fuente: Gary Hampton Commentary on Selected Books
Php 1:27-28. Only Whatever becomes of me, be you sure to mind this; that your conversation be as it becometh the gospel of Christ That is, suitable to the light and grace of it; to its doctrines, precepts, promises, ordinances, and all its privileges; answerable to the discoveries which it makes to you of your original and fallen state, of your redemption and salvation in and through Christ Jesus, and of the wonderful love of God manifested thereby; of the holy and happy state into which you are in a measure already brought, and of the unspeakably greater felicity and glory reserved for you hereafter; and withal, of the danger you are in from the assaults of the many subtle and powerful enemies that are combined against you. In other words, See that you be humble and thankful, loving and obedient, watchful and circumspect; and always giving diligence to be found of Christ in peace, without spot and blameless. That whether I come and see you As I purpose doing; or else, being absent, may hear of your affairs May receive a consolatory account of you: that ye stand fast In the faith and hope of the gospel; in one spirit Under the guidance and government of the Holy Spirit, and in the most perfect unanimity; with one mind , with one soul, being all equally zealous; striving together , jointly wrestling; the term being borrowed from the Athlet, the wrestlers, and other contenders in the Olympic games; for the faith of the gospel For all the truths revealed, the duties enjoined, and the blessings promised therein, against the Jews, who would seduce you to the Mosiac law, and bring you into bondage to its burdensome ceremonies; against the heathen, who, by persecution, endeavour to make you relapse into idolatry; against all the temptations of the devil, the world, and the flesh, the deceitfulness of sin, and the snares and devices of sinners. In nothing terrified Or terrified in no shape or degree; by your adversaries Whether Jews or Gentiles, however numerous and powerful; which Namely, their being adversaries to the gospel, and you who believe and obey it; is to them an evident token of perdition Surely and swiftly coming upon them, since nothing can be a more certain sign that they are exposed to it, and even ripe for it, than the prevalency of such a persecuting spirit in them; but to you Who are persecuted; of salvation That is, the persecutions to which you are exposed for righteousness sake, and which you patiently endure, are an evident token of complete salvation, soon to be revealed and bestowed on you; and that of God Himself, who will assuredly reward your pious fortitude with blessings proportionably great. It evidently appears from hence, and from several other passages in this epistle, that the Philippian believers were now in a suffering state; a circumstance which, if kept in mind, as we proceed, will greatly illustrate several passages in the epistle, which would otherwise appear obscure.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 4
UNITY OF CHRIST AND SPIRIT
27. The Lords salvation, when received in its fullness and power, unifies people in spirit and purpose.
28. And not being intimidated in anything by the adversaries, which to them is a manifestation of destruction, but of your salvation. Persecution has a deep and wonderful signification, a clear evidence of your salvation, and an equally decisive testimony of the persecutors destruction.
29,30. Here Paul assures us that to believe on Christ and to suffer in his behalf are equally fraught with blessings from God.
1,2. His exhortation here is intensified with burning irony, enforcing the spiritual unity of the saints, either with other, and with Christ.
3,4. In humility esteeming one another better than ourselves.Lord, help us all in the fear of God to obey this commandment! How amiable is that perfect humility which causes me to take the lowest seat, feeling that all others are better than myself!
5. Let the same mind which is also in Christ Jesus. The sinner has none but the carnal mind. The sanctified has only the mind of Christ; while the unsanctified Christian is double-minded Jas 1:8; Jas 4:8), having the mind of Christ dominant, and the carnal mind subjugated; but an exterminating war between them, till the latter is utterly consumed by the sanctifying fire of the Holy Ghost, or the former exterminated in fatal apostasy.
6-8. But made himself of no reputation, taking the form of a slave: being in the likeness of men, and found in fashion as a man, he humbled himself, being subject unto death, even the death of the cross. When it was my privilege to hold the first holiness meeting in a prominent Southern city, I visited Dr. A, pastor of the First Methodist Church, showed myself fraternal, and invited him to attend the meetings in the court-house. Two days have elapsed, audience is large, and interest cheering; meanwhile I look in vain for my brother. Again I visit him at the parsonage, and inquire into the cause of his absence. Brother Godbey, I am glad you have come, as I was wanting to see you. I find your congregation consists of the poor and uninfluential people of this city. They have rallied to you from the slums and the jungles. Many of them are actually the refuse and the offscouring of the earth. When I ascertained the character of your crowd, I felt that I could not attend your meeting with safety to my reputation. I have written to a prominent preacher in the Kentucky Conference, who assures me of your good standing in that body. I feel it my duty to inform you that if you do not withdraw from that meeting, you will seriously damage your reputation. Then I respond: Dear Brother A, I read Php 2:7, that my blessed Savior made himself of no reputation, that he might come down to this dark world of sin and sorrow, bleed and die to save my soul from death and hell. Therefore, since, in my humble way, I am trying to be his disciple, I am not willing, but anxious, to damage and destroy my reputation, world without end, and even render myself scandalous for his sake. Brother A, with flowing tears, responds: Brother Godbey, I would give all the world to be where you are. I respond: That is just what it cost me, and you can have it. We mutually fall on our knees, and pray. Again he promises to come to my meeting. I have never seen him since.
Fuente: William Godbey’s Commentary on the New Testament
Php 1:27-30. Encouragements.The Philippians also are enduring persecution. Whether he is able to come to them again or can only hear of them, Paul trusts that they will live worthily and be united in their faithful efforts, in nothing terrified by their opponents.
Fuente: Peake’s Commentary on the Bible
Verse 27
Your conversation; your life and conduct.
Fuente: Abbott’s Illustrated New Testament
SECTION 5. SUNDRY EXHORTATIONS, SUPPORTED BY THE EXAMPLE OF CHRIST
CH. 1:27-2:18.
Only act as citizens worthy of the Gospel of Christ, that, whether I come and see you or be absent, I may hear of your affairs, that ye stand in one spirit, with one soul together contending by your belief of the Gospel, and not affrighted in any thing by the adversaries, which is for them proof of destruction, but of your salvation, and this from God: because to you it has been graciously given on behalf of Christ, not only to believe in Him, but also to suffer on His behalf; having the same contest, such as ye saw in me and now hear to be in me.
If there be then any encouragement in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender feelings and compassions, make full my joy, that ye may mind the same thing, having the same love, with united souls minding the one thing; doing nothing by way of faction nor by way of vainglory, but with lowliness of mind each counting others better than themselves; not each of you looking to his own things, but each of you also to the things of others. Have this mind in you which was also in Christ Jesus, who existing in the form of God, did not count His equality with God a means of high-handed self-enrichment, but emptied Himself taking the form of a servant, being made in the likeness of men: and, found in fashion as a man, He humbled Himself becoming obedient even unto death, death on a cross. For which cause also God exalted Him beyond measure, and graciously gave to Him the name which is beyond every name; that at the name of Jesus every knee may bow of heavenly ones and earthly ones and those under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
So then, my beloved ones, according as always ye have obeyed, not as in my presence only, but now much more in my absence, with fear and trembling work out your own salvation. For it is God who works in you both to will and to work, for His good pleasure. Do all things without murmurings and disputings, that ye may become blameless and pure, children of God without blemish, in the midst of a generation crooked and perverted, among whom ye are seen as luminaries in the world, holding forth the word of life, that I may have whereof to exult in the Day of Christ that not in vain I have run, neither have laboured in vain. Yes, if even I am being poured out as a libation upon the sacrifice and service of your faith, I rejoice, and rejoice with you all. and, the same thing, rejoice ye all, and rejoice with me.
After speaking in 3, 4 about the things concerning himself, Paul comes now to those immediately concerning his readers. He bids them stand firm in face of their enemies, Php 1:27-30; exhorts to unity, Php 2:1-2; and to unselfishness, supporting this exhortation by the example of Christ, Php 1:3-11; points out that on this depends their salvation, Php 1:12-13; exhorts them to a spotless life, Php 1:14-16; and concludes with an expression of joy on their account, Php 1:17-18.
Php 1:27-30. Only: as in Gal 2:10; Gal 3:2; Gal 5:13. All that Paul has to say is summed up in this one exhortation.
Act-your-part-as-citizens: same word in Act 23:1, from the lips of Paul: a remarkable coincidence. Also 2 Maccabees vi. 1; xi. 25. It represents the Church as a free city, like those of ancient Greece, of which all Christians are citizens. Possibly this word here, and the cognate word in Php 3:20, were suggested by the municipal rights which distinguished the citizens of the Roman colony of Philippi from the provincials around: cp. Act 16:20. Citizenship involves privileges and duties. Paul therefore bids his readers act worthily of the Gospel, which is both their charter of privileges and their law.
This general exhortation the rest of 5 expounds in detail.
In order that I may hear that etc.: the first detail in Pauls exhortation, in the form of a purpose which he bids his readers have in view in their behaviour as citizens of the Kingdom of God. He urges them to act worthily in order that he may have the joy of hearing about their worthy conduct. He thus adds to his exhortation a motive, viz. his own attentive interest in them. Cp. Php 2:1.
Whether or: two ways in which, as circumstances may determine, Paul hopes to hear about his readers, viz. either by visiting and seeing them and thus hearing from their own lips, or if absent by the report of others. Even in their midst, he would hear about their steadfastness. In this case, hearing would be associated with coming and seeing, in the other case, with absence. The form of the alternative suggests that Paul thinks chiefly of hearing about his readers from a distance. Re assumes that his life will be spared. Otherwise, he would neither visit nor hear about them.
That ye stand etc.: the matter Paul wishes to hear about his readers; and consequently the real object of his first exhortation.
Stand: maintain your position in the Christian life. A word and thought familiar to Paul: Php 4:1; Eph 6:11-14; Rom 5:2; Rom 11:20, etc. It suggests the presence of enemies or dangers threatening to drive them back or cause them to fall.
In one spirit: one animating principle moving the many members of the Church, this principle looked upon as the element in which they maintain their position: either the One Holy Spirit, who is (1Co 12:9; 1Co 12:11) the one personal inward source of life and harmony to the many servants of Christ; or the inward harmony which He imparts to those in whom He dwells, as suggested by one soul. Since this Person and this harmony are cause and effect, the distinction is unimportant, and was perhaps not clearly marked in the writers mind. Notice that, as in an army, so in the Church, harmony is a condition of steadfastness. The disunited fall.
Now follow two collateral clauses, each noting a condition of the desired steadfastness, viz. mutual help in the conflict, and fearlessness.
Contend: the Greek original of our word athlete. It represents the Christian life as a struggle for a prize, like the athletic contests of Greece. See note under 1Co 9:27.
Together-contending: athletes represented as comrades in one struggle, each helping the others. Similar word in Rom 15:30, where Paul begs his readers to join with him, by praying for him, in the struggle of his apostolic work. But here he does not expressly mention his own conflict; and on the other hand the words one spirit, one soul, place conspicuously before us the desired union of the Philippian Christians one with an other.
Paul remembers that his readers are engaged in one great struggle, and desires that in it all may act together, as though the many were impelled by the soul of one man, this harmony being a condition of the steadfastness of which he hopes to hear.
Soul: see under 1Co 15:53. It is that side of mans immaterial nature which is nearest to the body and directly influenced by it, and through the body by the outer world; and is thus distinguished from the spirit, which is that in man nearest to God and directly influenced by the Spirit of God. The soul is therefore the emotional side of man, that which is roused by his surroundings. Paul desires that his readers be moved by one impulse.
The faith (or belief) of the Gospel: belief that the good news is true. The Gospel is the object-matter believed. So 2Th 2:13; Col 2:12; cp. faith of Christ in Php 3:9.
Php 1:28-30. A second collateral clause, noting a second condition of steadfastness, with comments upon it.
Affrighted: as a horse takes fright at a sudden alarm.
In anything: any adverse circumstances, be they what they may.
Adversaries: same word in 1Co 16:9; and, of one tremendous opponent, in 2Th 2:4. The definite term the adversaries shows that the conflict implied in the foregoing words was in part caused by abiding personal enemies, Jews or Gentiles. Samples may be found in 1Th 2:14; Act 17:5; Act 16:19, these last being at Philippi. Paul bids his readers not to be frightened out of their compact rank by any attack of their enemies.
Which is etc.: an encouraging comment on the fearlessness which Paul desires in his readers.
Destruction: see under Php 3:19 and note under Rom 2:24.
Proof: same word in Rom 3:25; 2Co 8:24. The fearlessness of the persecuted will be to their enemies a proof that eternal ruin awaits them. For it will reveal supernatural help given to the persecuted, and thus prove that God is with them, and that consequently their opponents are fighting against God. An example of this in Act 4:13; Act 5:39.
To them or for them: this proof being an objective reality before their eyes, whether they see it or not.
Salvation: as in Php 1:19. Their own courage, being evidently divinely given, is to them a proof that God is with them and that therefore they are on the way to eternal safety. So is every manifest work of God in us an earnest of final deliverance.
And this from God: not only actually a proof, but designed by God to be such. Both the courage and the proof therein implied are from God. Taken in itself, this last statement might cover destruction as well as salvation, stating that both elements of the proof are from God. But, since the explanation which follows in Php 1:29 refers only to the persecuted, probably to them only refer the last words of Php 1:28.
Php 1:29. A proof that the courage of the persecuted was designed by God to be to them a proof of their ultimate salvation.
Graciously-given: or given-as-a-mark-of-favour or grace: frequent with Paul, found only with him and Luke. A cognate word, frequent with Paul, is found elsewhere only in 1Pe 4:10 : see under Rom 1:11.
On-behalf-of Christ: in order to advance His pleasure or interests.
To believe in him: a phrase very common with John, with Paul only Rom 10:14; Gal 2:16. The repeated words on his behalf lay great stress on the fact that the sufferings endured by the Philippian Christians were endured in order to help forward the Kingdom of Christ. God had ordained, in His favour towards them, that they should not only accept as true the promises of Christ but also undergo suffering in order to advance a work dear to Him. Their sufferings were, therefore, part of a divine purpose; and consequently the proof involved in them was part of that purpose.
Since the mention here of faith is only casual and is designed chiefly to throw into prominence the sufferings for Christ which follow faith in Him, it is unsafe to base upon these words a definite proof that faith is a gift of God. But, since we should never have believed in Christ had He not first spoken to us, and had not God exerted upon us influences leading us to accept the words of Christ, we may in this guarded sense speak of faith as a gift of God. Similarly, sufferings are gifts of Gods favour: for they come upon us by His design and for our good. This seems to me all that can fairly be inferred from this verse. The scantiness in the N.T. of proofs that faith is a gift of God was perhaps occasioned by the danger lest, if it were taught more definitely, we might wait for faith as for some gift not yet bestowed, instead of at once accepting the promises of Christ.
Php 1:30. A statement collateral and subordinate to that of Php 1:29, giving to the persecuted still further encouragement.
Conflict: the ordinary word for the athletic contests referred to in Php 1:27.
The same conflict or the same sort of conflict as ye saw in me: close coincidence with Act 16:19-24. The persecutions of Pauls readers arose from the same cause, and therefore belonged to the same category, as his own scourging and imprisonment at Philippi. They might therefore look for similar divine help. And this letter tells them that similar hardships and perils surround him now at Rome. When Paul was before their eyes at Philippi, they saw in him a conflict like their own present troubles. And now from a distance they hear tidings which reveal in his person a similar conflict. Yet at Philippi they saw him unmoved by his enemies. And from this letter they hear that he is unmoved now. Thus Paul brings the example of his own courage to inspire his readers.
Turning to the Christians at Philippi, Pauls one thought is that they may act in a manner worthy of the spiritual commonwealth to which they belong and of the good news they have heard. His own deadly peril reminds him that they also are exposed to hardship and peril. He therefore bids them maintain their position in face of their foes; and to this end exhorts them to contend bravely shoulder to shoulder, armed with their belief of the good news; and to be undismayed by their enemies. Their fearlessness will be a proof of the destruction awaiting their foes and of the deliverance awaiting them, and this by Gods design. For their persecutions are no mere accident, but are a part of Gods great purpose of mercy, He having ordained that they shall not only believe the promises of Christ, but also suffer to advance His kingdom. Their hardships have the same source and the same gracious aid as the hardships at Philippi from which God so wonderfully delivered Paul, and as the hardships now at Rome, in which, while he writes, Christ is daily magnified.
Php 2:1-2. Another exhortation arising out of, and in part repeating and developing, the exhortation in Php 1:27-30.
If there be then: an appeal based on the conflict just mentioned.
Encouragement: speech calculated to prompt to action or endurance: same word as exhort in Rom 12:1, where see note.
In Christ: if in the spiritual life, of which Christ is Himself the surrounding and lifegiving element, there is anything to move you. Cp. 1Co 1:10; 2Co 10:1.
Consolation: kind words to one in sadness, thus distinguished from the word rendered encouragement. Such kind words Christian love ever prompts. If love prompts words of comfort to those in sorrow, remember me in prison at Rome and yield to my request.
Fellowship of the Spirit: either a sharing with others the gift of the Holy Spirit, or brotherliness prompted by the Spirit. The latter would give to the word fellowship the same sense as in Php 1:5, and is suggested by the Christian harmony so earnestly desired in the words following. It is therefore the more likely interpretation. A close parallel in Rom 15:30, where an appeal is supported by reference both to Christ and to the love of the Spirit, i.e. the love with which the Holy Spirit fills the hearts of those in whom He dwells.
Tender-mercies: as in Php 1:8. To this word, the word compassions adds the idea of pity towards one in distress, viz. Paul at Rome. Thus the 4th plea is related to the 2nd, which recalls the idea of distress: the 3rd is related to the 1st, giving the divine source of the disposition Paul desires. If there is anything in Christ moving you to yield to my request, if my sufferings claim the consolation which love is ever ready to give, if the Holy Spirit whom ye have received as the animating principle of a new life is a spirit of brotherhood, if in your hearts sufferings can evoke tenderness and pity, etc. The earnestness of this fourfold appeal prepares us for a request of the highest importance.
To the word any before tender-mercies all uncials and many cursive MSS. agree to give a form utterly ungrammatical and unintelligible, a manifest error. The error extends only to one or two letters, and makes no appreciable difference in the meaning of the passage. That an error so evident has passed uncorrected in all the older and many of the later Greek MSS. is certainly remarkable, and proves that even the agreement of the best copies is no absolute guarantee against error. But one trifling slip does nothing whatever to shake our confidence in the general accuracy of our copies. Moreover it reveals the accuracy of the transcribers, an accuracy not less valuable because it is sometimes unthinking.
Php 2:2. An earnest request, for which the foregoing pleas have prepared the way.
Fill up my joy: implying that if the readers will yield to Pauls request nothing will be wanting to make him full of joy. Cp. 1Th 3:8-9. We have here again (cp. Php 1:4) the golden thread of joy which runs through and illumines this Epistle. Notice that, although grammatically fulfil my joy is the matter of Pauls request, it is really another plea, the actual request being added, in the form of a purpose, in the words following. This first request is an appeal to fill with gladness the heart of the prisoner awaiting his trial at Rome.
That ye may etc.: the real request, put in rather furtively as the aim the readers are to have in view. They must resolve to mind the same thing. By so doing they will fill Paul with joy.
Mind: as in Rom 8:5. The same thing actuated by a like aim; as in Php 4:2; Rom 12:5; 2Co 13:11. This purpose is expounded and developed in two participial clauses. The same thing, which Paul desires in his readers, is love one to another, the same love in each breast.
The one thing: stronger than the same thing, stating that the readers are not only to agree in thought and aim but to agree in one definite aim. That this aim is to be Christ and His Kingdom, Paul leaves them to infer.
With-united-souls: similar words in Php 1:27. It is best to connect this word closely with those following, as describing the manner in which they are to mind the one thing, thus giving to this clause the chief weight. The harmony is to pervade not only the intelligence but the emotions. Cp. from the soul in Eph 6:6; Col 3:23. The earnestness of these repeated pleas reveals the infinite importance of Christian unity: and this is confirmed by similar language in Rom 15:5; 1Co 1:10; Eph 4:3-6, and by the Saviours prayer in Joh 17:21-23.
Php 2:3-4. Two other participial clauses, each warning against a disposition fatal to Christian unity and commending the opposite virtue.
Faction: as in Php 1:17.
Vainglory, or empty glory: an appearance without reality.
By way of faction and vainglory: two distinct paths, along neither of which would Paul have his readers go. He warns them both against a mercenary spirit and against a desire for empty show. In this clause we have no verb. Since the repeated word by-way-of suggests actions along a mental line marked out, it is better to supply the word doing. It was needless to insert it: for action was clearly implied.
Lowliness-of-mind: see under Col 3:12. It is suggested by the word mind in Php 2:2. [The Greek article indicates the well-known virtue of humility.] This virtue must be in active exercise when Christians compare themselves with others.
Looking-at: not making his own interest the goal of his forethought. See under 2Co 4:18.
But also; rather softens the foregoing absolute prohibition. Paul now requires, not that the interest of others be the only object of our thought, but that it have a place along with our own interest. Similar teaching in 1Co 10:24; 1Co 10:33; 1Co 13:5. It is therefore another note of common authorship. Whether the above warning against selfishness was prompted by something special at Philippi, we have no means of knowing. The universality of selfishness, imperilling everywhere Christian unity, forbids us to infer from these words such special occasion.
Php 2:5-11. A new sentence bringing suddenly before us the supreme example of Christ. A close coincidence with Rom 15:3; 2Co 8:9. Since the example of Christ does not bear directly on Christian unity, but is the absolute opposite of every kind of selfishness, which is a universal hindrance to unity, it is best to understand the example of Christ as adduced simply to give the strongest possible support to the words immediately preceding.
Have this mind etc.: cherish in yourselves as an object of your thought the thought and disposition which was in Christ.
Also in Christ Jesus: the mind which was actually in Christ and that which Paul desires in his readers being placed side by side.
Notice that although the words which follow refer to the not yet Incarnate Son, (see under Php 2:7,) He is here called Christ Jesus. So 2Co 8:9; 1Jn 4:2. This reveals Pauls intense conviction of the continuous and undivided personality of the Eternal Son and the God-Man. This made it easy to give to the Pre-incarnate Son the name He bore as Man among men; the more so because only through His appearance in human form is the Eternal Son known to men. It is specially easy here because Paul is really adducing the example of the Incarnate Son, tracing however the example of Christ on earth to the purpose of the not yet Incarnate Son contemplating His approaching life on earth. See below.
Php 2:6-11. The thought of Christ which Paul desires in his readers he expounds in Php 2:6-8, in its successive stages of self-emptying and self-humiliation until He hangs dead on the cross, this being the lowest point in His descent. Then follows in Php 2:9-11 His exaltation by the Father, until to the Name of Jesus is paid universal homage, all this being a divine recompense for His self-humiliation and an inducement to men to follow His example. We have thus a unique and infinite example of unselfishness, crowned by unique honour.
Php 2:6-8. The voluntary descent of Christ, in its two successive stages.
Php 2:6-7 describe His original condition, and His surrender of it at His Incarnation: Php 2:8 describes the condition then assumed, and His action to the moment of death. We thus find the Son in three positions, in His original glory, as man on earth, and dead upon the cross.
Form: that in which essence manifests itself; the sum total of that by which an object is distinguished from other objects and thus made known. Whatever, we can see, hear, or touch is the form of a material object: whatever we can grasp with the mind is the form of a mental object. It is to the essence what the outside is to the inside, what the manifestation is to the underlying and unseen reality. It is the utterance of the inner life (Trench) of whatever exists. Same word in the N.T. only Mar 16:12; also Dan 5:6; Dan 5:9-10; Dan 7:28; Dan 4:33; Isa 44:13; Job 4:16. Cognate words in Rom 2:20; 2Ti 3:5; also Gal 4:19; Mat 17:2; Mar 9:2; Rom 12:2; 2Co 3:18; Rom 8:29; Php 3:10; Php 3:21. It is closely related in sense to image, which however suggests the idea of comparison and similarity.
Existing: a more emphatic word than being, yet common. It recalls the condition and surroundings of existence.
These words refer evidently to the not yet incarnate Son. For they describe His state when He emptied Himself by becoming in the likeness of men, i.e. by His birth as a human child. To this, as we have seen, the words Christ Jesus are no objection. Nor is it an objection that this is an example for men on earth. For the action even of the Father is made in Mat 5:45-48 an example for men. Moreover the entire action of Christ on earth is an outflow in human form of His divine nature. See under Php 2:11. These words therefore describe the Eternal Son before, and apart from, His incarnation. He was then in the form of God. And since, without an intelligent mind to grasp it, form would lose its real significance, we must conceive the Son contemplated by the Father and by the bright ones of heaven. They saw in Him an expression corresponding to the essence of God. This implies that the Son was, before His Incarnation, a Person distinct from the Father. And, if so, a divine Person. Other wise His self-manifestation would be (cp. 2Ti 3:5) a deception, which is inconceivable. Consequently, these words imply equality with God. And this is explicitly assumed in the words following. See Dissertation iii.
The phrase in the form of God was chosen doubtless for contrast to form of a servant. This contrast reveals the supreme unselfishness of Christ.
On the Mount the Incarnate Son assumed, in the presence of the chosen Apostles, as He did after His resurrection to the disciples going to Emmaus, a form, or mode of self-manifestation, different from that in which they were accustomed to see Him: Mar 9:2; Mar 16:12. And our bodies, having laid aside their present transitory shape, will share, as their mode of self-presentation, the glorious form in which Christ Himself will appear: Php 3:21.
His equality with God: literally the existing in a manner equal to God. The Greek article points to a definite thought already before us. And this is found, and found only, in the words existing in the form of God. For He who thus existed must have also existed in a manner equal to God. These last words tell us the inner reality underlying the form of God. And, as we have seen, He whose existence can be thus described must be divine.
In these words Pauls teaching about the nature of the Son finds its culmination. Throughout his Epistles the Son occupies a place infinitely above that of the loftiest creatures. He is here explicitly assumed to be equal to God.
This equality Christ did not count a means of high-handed self enrichment: or, more literally, no high-handed self enriching did He deem the being equal to God. [The verb underlying the substantive I have rendered high-handed self-enrichment means to snatch, to take hold of quickly with a strong hand. With such strong-handed taking, very frequently injustice is associated, yet not always: for the word is used of a man grasping his own sword; and in Joh 6:15; Act 8:39; 2Co 12:2 the same word is used without any thought of injustice. But it always denotes taking hold of, or snatching, something not yet in our hands. This is made quite certain by an argument in Chrysostoms Homily (vi. 2) on this passage. The precise word here used is found in non-Christian Greek only, I believe, in Plutarchs Morals p. 12a for a violent act of seizure, according to the usual active sense of the termination. For the booty seized, the passive form is common in later Greek. Lightfoot quotes three passages from early Christian writers in which apparently this meaning is given to the word which is used in the passage before us. It is so understood here by him and Ellicott and several early Greek writers. But these two modern commentators suggest no reason why Paul passes by the common phrase and uses instead the rare word . The natural explanation is that the word chosen expresses a sense not conveyed by the word passed over. And, if so, the difference of sense must be sought in the different termination. Moreover, Lightfoots exposition gives to the sense of refusing to let go that which one already securely holds, a sense which it never has. The real meaning of the verb is illustrated by one of Lightfoots own quotations, Eusebius, Church History bk. viii. 12, where we have written about men who, casting themselves from high roofs, laid violent hands on death and made it their own. Evidently death was not theirs until they threw themselves down. Lightfoot compares the words and . But, like , these words denote always an acquisition, not an ancient possession. And equality with God was to the Eternal Son no acquisition. Consequently it could not be an object to be snatched hold of. Again if, as Lightfoot interprets, the Son did not clutch His equality with God, we must suppose that he allowed it to go from His grasp, that He gave it up. Surely this is inconceivable. The Son gave up the form of God, i.e. the utterance of the inner reality of the divine existence, in order to assume the form of a servant: but, even when He had emptied Himself, He was in very truth essentially equal to God.
The force of this combined objection seems to me irresistible. The exposition before us makes Paul use a rare word which suggests a meaning he did not intend instead of a common word expressing exactly his intended meaning; gives to the root of the word here used a sense it never has, viz. to hold fast something already in ones hand; and implies that the Son of God did not refuse to give up His equality with God.
Meyer and Hofmann, expositors unsurpassed for grammatical accuracy and exegetical tact, give to the word its natural sense, and interpret the passage to mean that the Son did not look upon His divine powers as a means of self-enrichment. They understand this passage to describe the Son contemplating His own divine powers in view of His approaching entrance into the world. He did not look upon his equality with God as a means of laying hold for Himself, after becoming man, of the good things of earth, wealth, enjoyment, power; but, instead of this, laid aside the form of God, i.e. the assertion of His divine powers, and took His lot merely as a man among men. Christ thus presents an infinite contrast to the gods of Homer, who ever used their superhuman powers for their own enjoyment.
This exposition seems to me altogether satisfactory. It accepts the natural grammatical meaning both of the root and the termination of the uncommon Greek word here used. Meyer appropriately compares a similar word used in 1Ti 6:5 to describe persons who looked upon piety as a means of gain. In their thought piety and gain were coincident: to have the one was to have the other. And it agrees most fully with the context. For Christs refusal to use His divine powers to take for Himself as man material good was the highest conceivable example of seeking not His own things, but the things of others.
The Latin writers generally, Tertullian, Ambrosiaster, Ambrose, Augustine, led astray by the Latin rendering rapina, a word denoting plunder, explain this passage to mean that Christ did not look upon His equality with God as an act of robbery, in other words, that He deemed Himself to be justly equal to God. This exposition is quite consistent with the following word : see my Corinthians p. 124. But it gives to the words equality with God the meaning of assumption of equality with God, a meaning in no way suggested by the context; and makes injustice to be the most conspicuous idea of , an idea not belonging to the word. Moreover, it reduces this passage to an exposition of in the form of God with no direct bearing upon Christs self-humiliation as an example of unselfishness, thus leaving unexplained its emphatic position in the sentence.
This exposition is based on the Latin versions, and is almost confined to the Western Church. It thus came into the English Versions, Protestant and Roman Catholic. But it is rejected by almost all modern expositors.
Of Greek commentators, Origen (On Romans bk. v. 2, p. 553) expounds the passage to mean did not reckon it a great thing for Himself that He was equal to God: and he is followed by Theodore of Mopsuestia and by Theodoret. But the connection between this exposition and Pauls Greek words is not evident. Chrysostom expounds it to mean that Christ did not look upon His own equality with God as something which He had taken by force, and which since it was acquired by force might be lost by force and must therefore be carefully guarded. Instead of doing this, and conscious that His equality with God was securely His own, Christ emptied Himself, thus laying aside for a time the manifestation of His equality with God.
This exposition gives to the word the sense of , and thus fails to explain Pauls substitution of a rare and less suitable word for one common and altogether suitable. And it makes the connection between Php 2:6 and Php 2:7 so distant as to be unrecognisable, On the other hand, it holds fast the true sense of , viz. to take hold of something not yet in our grasp. A somewhat similar exposition is found in other Greek writers. Others again quote the words of Paul as an example of the condescension of Christ, without expounding their exact meaning.
Lightfoot says that his own exposition is the common and indeed almost universal interpretation of the Greek Fathers, who would have the most lively sense of the requirements of the language, and gives a long list of quotations. These quotations support him in rejecting the exposition of the Latin Fathers. But not one of them confirms his own exposition. So far as I know it is not supported by any ancient writer. And inasmuch as the writers he quotes evidently understood in the sense of acquirement or something acquired, and Chrysostom speaks of this as implied in the word, they really contradict the exposition they are quoted to support. On the other hand, I do not know of any ancient writer who holds Meyers view. We are therefore left, in the interpretation of this difficult passage, without any help from the early Christian writers. See farther in the Expositor, 3rd series, vol. v. p. 115.
Php 2:7. Exact opposite of counting His equality with God a means of self-enrichment.
Himself: emphatic. A grasping hand frequently empties those on whom it is laid. So did the hand of the Eternal Son: but it was upon Himself that the violent hand was laid. The two participial clauses following specify with increasing clearness the way in which the Sons self-emptying was manifested.
The likeness of men: close coincidence with Rom 8:3, in the likeness of the flesh of sin. It suggests that Christ was not in every respect a man. And this is fully consistent with Pauls frequent description of Him as Man: e.g. Rom 5:15; Rom 5:18; 1Co 15:21; 1Co 15:47; 1Ti 2:5. Since the human race is older than sin, we may think of the essential attributes of manhood without thought of sin, and, using the word in this correct sense, speak of Christ as truly man. On the other hand, the universality of sin justifies our including it now in our conception of mankind. In this sense, Christ was not man, but in the likeness of men. For in outward form He was exactly similar to the race which inherited Adams sin. In all things He was made like to His brethren: Heb 2:17. These two modes of viewing our race forbid us to infer from this verse that Christ was not actually man.
Being-made: literally having-become: same word in Rom 1:3; Gal 4:5. By clothing Himself in a humanity like that of other men, the Eternal Son entered a mode of existence new to Him. These words are Pauls counterpart to Joh 1:14, The Word became flesh.
By entering a mode of existence like that of Adams children, the Son took the form of a servant, or slave. For creatures are essentially the property of the Creator, bound to use all creaturely powers to work out His will. This simple exposition forbids us to infer from these words that Christ was ever servant to an earthly master. The Son assumed the obligations of a creature. He who had been recognised by angels as bearing the form of God presented Himself on earth to the eyes of men as one doing the work of another.
In connection with His entrance into human life, and with His assumption of a creatures form, the Son emptied Himself. These words involve the whole mystery of the Incarnation. They therefore demand in their exposition the utmost caution and reverence.
The words emptied Himself assert that the Son exerted upon Himself an influence which deprived Him, while on earth, of some fulness which He previously had, and made Him in some sense empty. And this suggests that this self-emptying was the negative condition of His assumption of a servants form.
It will help us to understand these words if we first note a broad distinction between certain elements which go to make up, so far as we can understand it, the nature of God.
Love is the essence of God: 1Jn 4:8; 1Jn 4:16. Consequently, to lay aside His love, even for a moment, would be not to empty, but to deny and mutilate Himself. For an empty vessel still retains all its essential parts. Nor could the Son (cp. 2Ti 2:13) interrupt the full exercise of His infinite love. Indeed of that love His entire life on earth was a ceaseless outflow. Moreover all the moral attributes of God are involved in His unique attribute of love. To be untrue or unjust would be unloving. Consequently, the essential truth and justice of the Son could not even for a moment become inoperative. These therefore were not in any way laid aside at the Incarnation.
On the other hand, the natural attributes of God stand in a different relation to Him. His power is not necessarily, like His love, always in full exercise.
It is active only so far and in such manner as His love and wisdom determine. To refrain from its full exercise is therefore not inconsistent with the nature of God. A limitation even of knowledge does not necessarily contradict infinite love. Yet both power and knowledge increase immensely the practical value of love.
With this distinction in view we turn to the recorded life of the Incarnate Son. We find Him (Luk 2:52) growing in knowledge, and yet acknowledging at the close of His life (Mar 13:32) that He did not know the day of His return. Yet strangely mingled with this human ignorance we find in Him divine omniscience: Joh 2:25. The Son was guided (Luk 4:1) by the Holy Spirit; and in the strength of the Spirit (Luk 4:14; Mat 12:28) were wrought His miracles. This limited knowledge reveals the presence in the God-Man of a human Spirit capable of limitation and increase. And that the indivisible personality of the Eternal Son accepted the limitations of a pure human spirit, and was anointed for work (Act 10:38) by the power of the Holy Spirit, implies a renunciation for a time and for mans salvation of the full exercise of His divine powers. See under 2Co 8:9. To this renunciation indisputably refer the words before us. How He who from all eternity knows all things, and by the word of His power upholds all things, could in any sense accept the limitation of human knowledge and become a medium of the operation of the power of the Holy Spirit, is beyond our thought. It is to us inscrutable, because divine. But it is the mystery of divine love.
Notice that although in one sense, as here stated, the Incarnate Son was empty, in another sense even upon earth He was (Joh 1:14) full of truth and grace. The difference is only verbal. The words of John look upon grace and truth as contents of the Sons divine personality: the words before us assume that they are part of His nature and therefore remain with Him even when He had emptied Himself.
We may therefore reverently believe that, in order to save man, the Eternal Son entered a life subject to human limitations; and that in order to do this, while retaining in full exercise the infinite love which is the essence of God and which could not be even for a moment inoperative, the Son deliberately laid aside, by an influence upon Himself which no creature can exert, the full exercise of His divine powers, thus permitting them to become for a time latent. Guided by infinite wisdom and prompted by infinite love, the Eye Omniscient was for a moment closed, and the power which made the world became latent. The possibility of this self-emptying lies deep in the mystery of the Divine Trinity. But it is the most wonderful outshining conceivable of the infinite splendour of divine love.
Every attempt to understand the Great Renunciation must hold fast the real Manhood, the unchangeable Divinity, and the undivided Personality, of the God-Man.
Since the exercise of the Sons divine powers were the utterance of His inner essence, of His equality with God, that which He laid aside was the form of God. But this is not expressly asserted here. On the other hand, we have no hint, and no reason to believe, that He laid down His equality with God. We are merely told that He did not look upon it as a means of seizing for Himself the good things of earth.
Php 2:8. Further and final descent of the Son, in graphic delineation. Some ancient versions and the Rheims Roman Catholic version punctuate, being made in the likeness of men and found in fashion as a man: He humbled Himself. But this extension of the last clause of Php 2:7 is rather tautological, and gives to the words He humbled Himself an unaccountable abruptness: whereas the punctuation of the A.V. and R.V. gives to the whole sentence a more harmonious and majestic flow and to each clause due weight. Paul describes first the not yet incarnate Son, then His descent into humanity, then depicts His condition as a man among men, and His further descent, until He reaches its lowest point and hangs dead upon the cross.
Fashion (in N.T. only 1Co 7:31) differs from form as any occasional appearance or visible clothing differs from an expression which corresponds to actual inner reality. The form of God is the appropriate self-manifestation of the Sons essence, of His equality with God. The fashion as a man was the outward guise of humanity, a visible clothing bearing only a distant relation to the actual nature of the Son. It is practically the same as in the likeness of men, except perhaps that it recalls more conspicuously the outward aspect of Christ as an individual man. In this outward guise, by those who sought Him, the Incarnate Son was found. This last word keeps before us, as does the conspicuous repetition of the word form, the self-presentation of the Son both as God and as man.
Humbled Himself: chose for Himself a lowly path. Such was Christs every step from the manger to the grave.
Becoming obedient: mode of Christs self-humiliation. It is related to He humbled Himself as is taking the form of a servant to He emptied Himself. Having laid aside the manifestation of His divine powers and become Man, the Son entered also the path of obedience, the normal moral state of man. He thus manifested in the human form of obedience His essential and absolute devotion to the Father.
As far as to death: the extent of Christs obedience. [Cp. 2Ti 2:9; Heb 12:4.] In the path of obedience He went on till He reached the grave.
Death upon a cross: a graphic detail marking the extreme limit of the downward path which God marked out for His Son on earth, and which He obediently trod. He refused not to die a criminals death. This was the lowest step of the lowly path entered when He emptied Himself.
Such is the example by which Paul supports his exhortation that his readers seek not their own things, but also the things of others. It is found in the visible human life of the Son of God, of whom therefore Paul speaks as Christ Jesus. The thoughts which manifested themselves in the Incarnate Son he bids us think in ourselves. And, since these thoughts were earlier than the incarnation, he lays open to us the mind of the pre-existent Son. Contemplating His approaching life on earth, He did not look upon His divine powers as a means of grasping the good things which are to so many men objects of highest ambition and desire; but gave up, for the term of His life on earth, the exercise of these powers, thus leaving His divine personality in a sense empty, accepted the distinctive features of service, and became like men. Nor was this all. A further descent begins where the first ended. We go to seek the self-emptied Son, and we find Him clothed in a guise such as men wear. He treads a lowly path marked out for Him by divine command, until it leads Him to death in its most shameful form. As we gaze at Christ dead upon the cross, and remember the splendour from which He came and the earthly possibilities which were within His reach, and remember also that He left that glory and endured that shame of His own free will and in order to save the lost and to make them sharers of His glory, we see in Him an example of unselfishness the most sublime we can conceive.
Php 2:9-11. The matchless exaltation which followed the matchless self-humiliation of Christ.
For which cause also God: the divine recompense for the foregoing.
Him: emphatic; the divine Author and divine object of this exaltation placed side by side.
Highly exalted: literally exalted-beyond measure.
Graciously-given: same word in Php 1:29. The name given was a mark of the Fathers favour to the Son.
Beyond every name: corresponding to exalted-beyond measure. This name comes up to, and goes beyond, every other. Same thought in Heb 1:4. As a definite object of thought, it is the name. Not necessarily the name Jesus, which is merely that by which He was actually known among men; nor any special articulate sound; but the name which belongs to, and denotes, in heaven and earth, the personality of Him that was born at Bethlehem. For this, not an articulate sound, is the one essential point. The exaltation and name of Christ are a gift of the Father, as in Eph 1:20-22; Col 2:12; 1Co 15:15; 1Co 15:27.
Php 2:10-11. A purpose of God in exalting Christ.
In the name of Jesus: so 1Co 6:11; Eph 5:20; Col 3:17; 1Pe 4:14; Jas 5:14. A name is personality as known and recognised among men, and as distinguished from others. In the recognised personality of Jesus abides the Majesty before which God designs all to bow.
Every knee bow: graphic delineation of the act of worship. So Eph 3:14; Rom 11:4; Rom 14:11.
Those-in-heaven: its angelic in habitants. Same word in Eph 1:3; Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12; 1Co 15:40; 1Co 15:48-49.
Those-on-earth: living men. Same word in Php 3:19; 1Co 15:40; 2Co 5:1.
Those-under-the-earth: the dead, in contrast to the living. So Homer (Iliad bk. ix. 457) speaks of Pluto as Zeus under the earth. It is unsafe to infer from this term that Paul thinks of universal worship earlier than the resurrection. His threefold division includes angels and men at the moment of writing: and he divides the latter into those now living and those already dead. Without thought of time, looking only at the persons belonging to these three all-inclusive classes, Paul says that God exalted Christ in order that every one of them should bow to Him. Nor is it safe to infer from every knee that angels and departed human spirits have bodily form. For these words were naturally prompted by Pauls thoughts about living men: and with these he easily associated angels and the dead.
Acknowledge: see under Rom 14:11.
Every tongue acknowledge; completes the picture of worship. The words every knee bow, every tongue confess are appropriately taken from Isa 45:23 (quoted in Rom 14:11), where God solemnly announces His purpose of salvation for the Gentiles. And inasmuch as that ancient purpose will be fulfilled in homage paid to Christ, and only thus, the submission to God foretold by Isaiah is legitimately stated here in the form of submission to Christ.
Jesus Christ is Lord: confessed submission to the rule of Christ; so 1Co 12:3.
For the glory of God the Father: manifestation of the Fathers greatness, evoking His creatures admiration, this being here represented as the ultimate purpose for which God exalted Christ. As ever, Paul rises from the Son to the Father. Close coincidence in 1Co 15:28 : cp. Eph 1:12; Eph 1:14.
We cannot conceive this worship and praise to be other than genuine. Consequently, all men are embraced in the purpose of salvation which raised Christ from the grave to the throne. But this by no means implies that all men will actually be saved. And, as we shall see under Php 3:19, Paul did not expect that all men will eventually be saved. The harmony of the two passages is found in the truth that God has made the fulfilment of His own purpose of mercy contingent on mans submission and faith. Nor can we, from the word those-under-the-earth, infer a probation in Hades, even for those who did not on earth hear the Gospel. For it is quite possible that the fate of these will be determined by their acceptance or rejection of such light as they had on earth. And, if so, their eternal song will be a designed result of Christs victory over death. The whole passage is so easily explained by Pauls teaching elsewhere that we cannot fairly infer from it any further teaching about the position or prospects of the dead.
Christianity differs from all other religions in presenting a perfect model of human excellence, suitable alike for all persons in all circumstances, an absolute standard by which every one may and must be measured and judged. To this example appeal is constantly made in the N.T.: 1Co 11:1; 2Co 8:9; Rom 15:3; 1Pe 2:21; 1Pe 2:24; 1Jn 2:6. This being so, it might be expected that of the human life of Christ we should have a very full record, that we should be told much about Him in whose steps we are bidden to tread. Such is not the case. If from the Gospels we deduct the miracles and teaching of Christ, there remain only scanty memorials of the Saviour. It is well that this is so. Had we more details, we should imitate these, forgetting perhaps the deep underlying principles of the sacred life. As it is, we are directed chiefly, as in the passage before us, to those elements in Christ apparently furthest above reach of imitation, to His incarnation and His death for our sins. The reason is evident. In these supreme events shone forth in its intensest lustre the inmost heart of the Eternal Son. Consequently, Paul bids us, not to do as Christ did, but to have the mind that was in Him. Notice specially, in the example of Christ here set before us, two elements, unsparing self-abnegation for the good of others and unreserved obedience to God. These led the Son from heaven to earth, and from earth to the grave; and from the cross and the grave, in a ruined world, to the splendours of the eternal throne and the ceaseless songs of wondering angels and of a ransomed human race. In that path it is ours to tread.
Php 2:12-13. Php 2:12 is an exhortation based on the foregoing; Php 2:13 is a reason for it. The one main exhortation is prefaced by several preparatory clauses.
So then etc.: a designed moral consequence of the foregoing.
Beloved-ones: Php 4:1 twice: a mark of the tenderness of this epistle. Cp. Rom 12:19; 1Co 10:14; 1Co 15:58; 2Co 7:1.
Obeyed: viz. the apostolic authority of Paul. For only thus can we account for the mention of his presence and absence. Such authority he claims over his children in the Gospel in 1Co 4:14-15; 1Co 4:21; 1Co 5:3. He does so in confidence that his commands are the will of God. This mention of obedience recalls the example of Christ in Php 2:8, and the authority (1Th 2:6) with which Paul might command.
They had always obeyed: close agreement with Php 1:5, from the first day until now. This recognition of previous obedience softens somewhat Pauls silent assumption of authority. He only bids them continue to act according as they had always done. They were not to act as though their action were prompted by Pauls presence. [The word is omitted in the Vatican MS. and some good versions. But its omission is so easily accounted for that we may with some confidence retain it. It gives the readers subjective view, in Pauls wish, of their own conduct.]
Now much more: the absence of the teachers help making their own care more needful.
With fear and trembling: with anxious care as in a matter serious and difficult: a Pauline phrase; see 1Co 2:3; 2Co 7:15; Eph 6:5. It suggests the real peril to which Christians are exposed, and especially the great peril of selfishness.
Salvation: as in Php 1:19 : deliverance from the perils which surround the Christian life. That it is their own salvation is good reason why they should work it out with anxious care, and with even greater care in Pauls absence than when his watchful eye is on them.
Work-out: literally be working out: same word in Rom 5:3; 2Co 4:17; 20 times in the Epistles of Paul, 3 times in the rest of the N.T. it is akin to the word in Php 2:13. It denotes effective effort, and implies that deliverance day by day is a result of persistent work: cp. Eph 6:13. While using all means to strengthen our spiritual life, we are bringing about our present and final deliverance. So sailors have often toiled to save their ship from the rocks and themselves from a watery grave.
Php 2:13. Encouragement to work out our own salvation. Paul assumes that there is One who works in us, speaks of Him as a definite object of thought, and calls Him God. [To this last word he gives great prominence by bringing it to the beginning of the sentence.]
Works: 1Co 12:6; 1Co 12:11; Rom 7:5; Eph 1:20; Eph 2:2, instructive parallels; 17 times with Paul, 3 times in the rest of the N.T. Like the kindred word in Php 2:12, it is a note of Pauline authorship. The cognate substantive is used in Php 3:21. It is the in-working activity of God.
In you: within your personality, body or spirit: cp. Eph 2:2; Col 1:29; also Eph 1:20. Even to will, the inward determination to act, is a result of God working in us.
And to work: the inward effort to accomplish the formed purpose. Both the purpose and the energy with which we work it out are here said to be an inward work of God.
His good-pleasure: that which seems good in the sight of God, as in Mat 11:26, suggesting possibly that it is for the good of others. Same word as good-will in Php 1:15; where however the context makes the idea of benefit to others much more conspicuous than here.
On-behalf-of His good-pleasure: in order to accomplish a purpose pleasing to God. Cp. Eph 1:5; Eph 1:9.
This verse by no means implies that these divine influences are irresistible. And indisputably they are resisted. For Gods good pleasure is (1Ti 2:4) that all men be saved; whereas not all men are saved. Even to an impenitent man Paul says (Rom 2:4), God is leading thee to repentance; although evidently the divine influences were completely thwarted. Yet in all cases these influences are real and of infinite worth. For without them there would be no good in man. But their actual effect depends upon our surrender to them.
We have here a plain statement of prevenient grace, a divine influence in man preceding and producing whatever in him is good, from the earliest desire for salvation to final victory over the last temptation.
Php 2:12-13 present two opposite and yet completely harmonious sides of the Christian life. The latter is the source and ground and motive of the former. All good in man, from the first good desire, is an outworking of a divine purpose and power. Through the Gospel, and the written and unwritten Law, God is ever exerting an influence leading men to repentance and salvation. He does this in order to gratify His own desire to save and bless. The actual result depends upon mans self-surrender to these influences. Other influences would lead him in an opposite direction. Mans only choice is to which of these influences he will yield. On this depends his fate. Consequently, if he rises, he rises entirely by the power of God: if he sinks, it is because he refuses influences which would raise him.
These divine influences ever prompt, and are designed to evoke, human effort. Consequently mans earnest effort is a condition of salvation. But both this effort and its good results are the outworking of the purpose and power of God. A knowledge that our own purposes are from God, and that our efforts are armed with His power, and that our victory will gratify Him, are strong encouragement to put forth all our powers.
The exhortation in Php 2:12 is to Christian perseverance; and thus takes up and completes that in Php 1:27-30. In Php 2:27. Christian harmony was mentioned casually as a condition of victory, and in Php 2:1-2 it was made matter of direct exhortation. In Php 2:3-4 we were warned against selfishness, the great enemy of Christian harmony. And in Php 2:5-11 this warning and its implied exhortation were supported by the unique example of Christs self-humiliation for the good of others and His exaltation by God. This supreme example Paul brings, in Php 2:12-13, to bear upon his readers. But instead of bidding them to imitate Christ, or rather to cherish a disposition like His, which would be merely a repetition of Php 2:5, he bids them, by obedience, work out their own salvation. He thus implies that the only way of safety is the path of self-humiliation and obedience trodden by Christ: a lesson we all need to learn. Underneath an apparently abrupt transition we find, as so often with Paul, an important lesson. A similar train of thought occurs in 1Co 9:22-27, where Paul says that his own salvation depends upon his efforts to save others. Since the Eternal Son, instead of using His divine powers to obtain for Himself the good things of earth for which so many strive, allowed them to remain latent, and trod the path of self-humiliation and obedience, a path which led Him to infinite glory, thus marking it out as the way of safety, walk ye along the same path, remembering the spiritual perils which surround you, and therefore walk as carefully in my absence as in my presence. Do this remembering that in our own moral efforts God is working out His own good pleasure.
Php 2:14-16. After exhortations to courage, unity, unselfishness like that of Christ, and the implied warning that upon obedience depends personal salvation, Paul adds an exhortation touching the manner in which he would have these exhortations obeyed.
All things; covers and goes beyond the matters already mentioned.
Murmurings: 1Co 10:10 : talk expressing dissatisfaction, especially clandestine talk as grumbling often is. It is most easily understood here of dissatisfaction with the rough lot referred to above, such dissatisfaction being really murmuring against Him who has allotted our earthly position and surroundings.
Doubtings or reasonings: ideas closely allied, that about which we reason being naturally open to doubt while the reasoning continues. Same word in Rom 1:21; Rom 14:1; 1Co 3:20; 1Ti 2:8; Jas 2:4; Luk 9:46-47. Dissatisfaction with our lot arises necessarily from want of faith in Him who with infinite wisdom and love has chosen for us our path and who will soon cover us with the splendour of heaven and fill us with eternal joy. Hence all murmurings are an outward expression of inward doubtings. And both these are utterly unworthy of children of God. Therefore, whatever duties and burdens life lays upon them, Paul bids his readers do all things without murmurings and doubtings.
Php 2:15-16. Aim of the foregoing exhortation: then a statement about the readers relation to the world: and lastly a further aim touching Paul and his work.
That ye may-become etc.: a designed result of laying aside murmurings and doubtings.
Blameless: men with whose outward aspect none can find fault.
Pure or mixtureless: men in whose inward disposition there is no foreign element. Thus blameless and pure correspond respectively to without murmurings and without doubtings.
Children of God: Rom 8:16; Rom 8:21; Rom 9:8 : a point of connection between Paul and John, Joh 1:12; Joh 11:52; 1Jn 3:1-2; 1Jn 3:10; 1Jn 5:2. A similar phrase in Rom 8:14; Rom 8:19; Rom 9:26; 2Co 6:18; Gal 3:26; Gal 4:6, Heb 2:10; Heb 12:5; Luk 20:36; Luk 6:35; Mat 5:45. These words here, without any special occasion, reveal the deep root of this thought in the writers mind, and are thus a mark of authorship. They note a close relation to God.
Spotless: Eph 1:4; Eph 5:27; Col 1:22; Heb 9:14; 1Pe 1:19; Jud 1:24; Rev 14:5 : without blemish, or anything to cause reproach. Notice three negatives, blameless, mixtureless, spotless, emphasising absence of all evil inward or outward. That this absence of evil is represented as a result to be attained by avoiding murmurings and doubtings, suggests that these defects are the last to cling to the Christian; that he who avoids them will escape all evil. And rightly so. For absence of doubt is perfect faith: and absence of murmuring reveals profound inward peace. These words reveal also Pauls high appreciation of the present moral character of his readers.
Generation: see under Eph 3:5. Crooked: opposite to straight, as in Luk 3:5. Crooked generation: Act 2:40.
Perverse: twisted in different directions, especially of misshapen or mutilated limbs. So Mat 17:17; Luk 9:41 : generation unbelieving and perverted. Instead of being upright, they were crooked in character and conduct: instead of being a normal growth, they were deformed cripples. Among such men and in conspicuous contrast to them, Paul desired his readers to be without blemish, thus revealing their divine lineage: children of God, spotless in the midst etc. Since the stress evidently rests on the words spotless in the midst etc., describing what sort of children of God the Philippians were to be, we cannot infer from these last words that Paul looked upon them as not yet children of God. Consequently, this verse in no way contradicts Gal 3:26; Gal 4:6.
Among whom etc.; keeps up the contrast between Christians and those around them.
Are seen: same word in Mat 6:5; Mat 6:16; Mat 6:18 also rendered appear in Mat 1:20; Mat 2:7; Mat 2:13; Mat 2:19. It is akin to the Greek word for light, and denotes in its simplest form to give light: e.g. Joh 1:5; Joh 5:35. Similarly, the form here used is found in Mat 24:27; Rev 18:23. But in a wider sense it is constantly used for the visible manifestation of an object, whether by its own light or by light cast upon it. The participle is the Greek original of our word phenomenon. Amid a perverse generation the spotless children of God are conspicuously seen: and, since (Eph 5:8) their nature is light, they shine.
Luminaries: light-givers: same word in Gen 1:14; Gen 1:16; Wis 13:2; Sir 43:7, for the sun and moon. In Rev 21:11. it denotes the brilliance of a precious stone.
Luminaries in the world; keeps up the contrast noted above. Like stars at night, so shine the children of God in a dark world. The foregoing words described what Paul would have his readers be: those now before us say what they actually are. Whatever be their degree of brightness, they are seen. That they are said to be seen as luminaries in the world, is a recognition of their lofty position, and an implied exhortation of the most persuasive kind to walk worthy of it.
Word of life: the Gospel, as a channel through which God bestows eternal life, 1Co 1:21; 1Co 15:1 : so words of eternal life in Joh 6:68; words of this life, Act 5:20. The singular number here, word of life, looks upon the Gospel as one whole.
Holding forth: as if with outstretched arm: a word not uncommon for one holding to anothers lips food and drink. By proclaiming the Gospel we hold out to the lips of famishing ones the bread of eternal life, and reach out a light revealing perils which otherwise would be certain destruction; and revealing also a way of safety. Thus the Gospel is the light of life. The slight change of metaphor from the heavenly bodies shining by their own brightness to men holding out a light to guide others is easily understood. The former conception represents Christians as shining with superhuman brightness and as raised immeasurably above the world: the latter represents them as actively endeavouring to save others. These two clauses explain how the children of God are seen as luminaries in the world.
For a ground-of-exultation for-me: further purpose of the exhortation in Php 2:14, viz. joy to Paul himself at his readers Christian conduct. Similar thought in Php 2:2 : cp. Rom 1:13.
For the day of Christ: as in Php 1:6; Php 1:10. This third mention so early in the Epistle shows how definite in Pauls thought was that day, and how steadily his thoughts about the future went forth to it as their goal.
That not in vain, etc: contents of this ground-of-exultation.
Run: 1Co 9:24; 1Co 9:26; Gal 5:7.
Run in vain: Gal 2:2, a close coincidence. I-have-run suggests the runners intense effort: I-have-laboured suggests the weariness of effort; same word in Joh 4:6, same root in 2Co 6:5; 2Co 11:27; Gal 6:17. Paul desires proof, in the light given by his readers to the dark world, that his own strenuous efforts and frequent weariness for them have not been in vain. Such proof will be to him a ground of exultation, i.e. of triumphant confidence in God; just as to his readers will be (Php 1:26) Pauls own deliverance from prison. And this exultation will reach forward to that Day ever present to Pauls thought when the inward spiritual life began on earth and manifested imperfectly here will receive its full and visible consummation in the light of eternity, and earthly toil receive its abundant recompense.
Php 2:17-18. Sudden break in Pauls line of thought, followed by a comment upon the words foregoing. He has just spoken of his strenuous efforts for his readers: he will now speak of his possible death on their behalf.
Poured-out-as-a-libation: technical term for wine poured out upon or beside sacrifices or holy objects: same word in Num 28:7; Num 4:7; Gen 35:14.
If I am even being poured out: an extreme possibility. Even if Pauls hopes of release be fallacious, if his present imprisonment be a beginning of the end, if the legal process now going on be Gods way of removing him from earth, he nevertheless rejoices. Same word and tense in 2Ti 4:6, a very close parallel, referring to Pauls last imprisonment previous to his execution.
Service: public and especially sacred ministration. Same word in Php 2:30; 2Co 9:12 : cognate word in Rom 13:6, where see note; and in Php 2:25.
Your faith: object of this ministration. By leading his readers to faith in Christ, Paul was performing a public and sacred work. And, since this service was rendered to God, their faith was a sacrifice presented by Paul. Similar thought in Rom 15:16, where in similar language the believing Gentiles are represented as an offering to God. Another note of common authorship. The Gentiles and their faith may be conceived as the offering and sacrifice laid upon the altar. Similar sacrificial language in Php 4:18. Whether the words upon the sacrifice were suggested by the heathen practice (so apparently in Iliad bk. xi. 775) of pouring wine upon the slain victim, or are merely used in the frequent and looser sense of something done in connection with or in addition to the sacrifice as in Act 4:17; 2Co 9:6, we cannot now determine. Either thought would explain Pauls language. The practical meaning is clear. Paul has long been labouring in discharge of a public and sacred duty laid upon him by God, to lead the Gentiles to faith in Christ. He now contemplates the possibility of the sacrifice thus presented to God being consummated by the pouring out of his own life.
I rejoice: not necessarily that Pauls life is being sacrificed, but that he has been permitted, even at so great a cost, to lead his readers to faith.
I rejoice with you all: I share your joy, rejoice that ye are joyful, i.e. with a joy resulting from faith in Christ. This is the most common use of the compound word so rendered, and gives a good sense. It is therefore needless to render it congratulate, as if it meant a verbal expression of sympathy with anothers joy. Paul rejoices to see the result of his own self-sacrifice; and his joy is increased by the joy of those for whom he has laboured and suffered.
You all; recalls the universality so conspicuous in Php 1:3-4.
The same thing, rejoice: cherish the same joy that I have. Even if Pauls imprisonment be the way to death, he still rejoices at his own success and at his readers joy. He now bids them to rejoice in Christ, and to rejoice that he is joyful. Thus this important section, like 3 and 4, closes on the key-note of joy sounded in Php 1:4. Similar exhortations in Php 3:1; Php 4:1.
REVIEW. Pauls hope of release from imprisonment is based in part on the needs of his readers. To them, after speaking about himself, he now turns. All he has to say to them is comprised in one exhortation, viz. to act in the City of God in a way worthy of the Gospel of Christ. This worthy action Paul then expounds in detail. His own conflict reminds him that they also have enemies. Against these he bids them stand firmly. To this end he urges harmony and fearlessness, saying that this last will be to them a proof of their own salvation present and future, and that sufferings are a part of Gods good purpose, both for himself and for them. Paul then returns with greater earnestness to the need for unity. The prisoner at Rome pleads for the gratification to himself which his readers harmony will bring, and begs them to cherish the one great purpose. He warns them against selfishness and vanity, commending humility and care for the good of others. In this he quotes the supreme example of Christ, who contemplating His approaching life on earth did not look upon His divine prerogatives as a means of obtaining for Himself material good, but on entering the world laid aside the full exercise of His divine powers in order to assume human limitations and thus save men, and who on earth trod the humble path of obedience till it led Him to the grave. The force of this example Paul increases by pointing to the honour conferred by God on the Risen Christ and to the universal homage designed for Him. Armed with this example, Paul reminds his readers that upon their earnest effort to imitate Christ depends their final salvation, and encourages them to such effort by saying that their conflict is no trial of human strength, but that in them God is working out His own good purpose. These exhortations he concludes by urging them to lay aside murmuring and doubt, to aim at a spotless character, and, by holding forth to others the word of life, to become lights in a dark world. He closes the section by looking forward to the Day of Christ and the joy. He hopes then to have in the result of His present labours. So great is the joy thus in prospect that Pauls present joy of anticipation is not dimmed even by the possibility that his present imprisonment may end in death. Nor does this possibility prevent him from rejoicing in his readers joy in Christ. He bids them share his joy.
Fuente: Beet’s Commentary on Selected Books of the New Testament
1:27 {8} Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye {o} stand fast in one spirit, with one mind striving together for the faith of the gospel;
(8) Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.
(o) The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.
Fuente: Geneva Bible Notes
A. A worthy walk 1:27-30
The first sub-section (Php 1:27-30) begins with a topic sentence that expresses Paul’s desire for the Philippians. Then he proceeded to explain and to illustrate what constitutes a worthy walk (Php 2:1 to Php 4:9).
"With this section we come to the heart of matters, the primary reason for having written this letter . . . And here in particular the three-way bond that holds the letter together stands out [i.e., Christ, Paul, and the Philippians]. The problem is not schism, but posturing and bickering-selfish ambition, empty conceit, complaining, arguing. At stake is the gospel in Philippi-Christ himself, if you will." [Note: Fee, p. 158.]
"The Christian life is not a playground; it is a battleground. We are sons in the family, enjoying the fellowship of the Gospel (Php 1:1-11); we are servants sharing in the furtherance of the Gospel (Php 1:12-26); but we are also soldiers defending the faith of the Gospel. And the believer with the single mind can have the joy of the Holy Spirit even in the midst of battle." [Note: Wiersbe, 2:70.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The first part of this verse gives the main command in the section (Php 1:27 to Php 4:9) and the reason for it.
The phrase "conduct yourselves in a manner worthy" is just one word in the Greek text (politeuesthe). It means literally "to live as a citizen." This word was especially appropriate to use in a letter to people who took great pride in their Roman citizenship (cf. Act 16:12; Act 16:20-21). The Philippian Christians, however, were also citizens of a more important kingdom, a heavenly one. As such they needed to stand firm in one spirit. Philippi was a colony of Rome in Macedonia, and the church was a colony of heaven in Philippi.
"It [the Gr. word stekete, translated "stand firm"] conveys the idea of firmness or steadfastness, or unflinching courage like that possessed by soldiers who determinedly refuse to leave their posts irrespective of how severely the battle rages (cf. 1Co 16:13; Gal 5:1; Php 4:1; 2Th 2:15; cf. Also Eph 6:13-17 . . .)." [Note: Hawthorne, p. 56.]
The following explanatory phrase "with one mind" (lit. with one soul, Gr. psyche) points to Christian unity being in Paul’s mind as well as their unity in the Holy Spirit (cf. Act 4:32).
Unity in the church is necessary so believers can work together effectively as a team carrying out the will of God. "Striving together" is an athletic metaphor. Specifically, the church’s task is to proclaim and promote the Christian faith embodied in the gospel message.
Paul identified two essential qualities in this verse, unity and steadfastness (cf. Php 1:5-6). He then proceeded to develop them more fully in the verses that follow.
"A ’worthy walk,’ then, means specifically the achievement of true Christian unity among themselves, and steadfastness against enemies of the gospel." [Note: Swift, p. 243.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
III. PARTNERSHIP IN THE GOSPEL 1:27-4:9
Paul had been saying he hoped to be able to revisit Philippi and to minister to his original readers again in person. However, he was not sure that he could do that. This uncertain state of affairs led him to exhort them now that he had the opportunity. Whether he came to them or not, their duty was the same. In the following verses he emphasized the importance of certain qualities essential to conduct worthy of the Lord. He did this so his readers would perceive the importance of these traits and give them proper attention.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 5
UNDAUNTED AND UNITED STEADFASTNESS.
Php 1:27-30 (R.V.)
AT Php 1:27 the letter begins to be hortative. Up to this point the Apostle has been taking the Philippians into his confidence, in order that they may share his point of view and see things as he sees them. Now he begins more directly to call them to the attitude and work which become them as Christians; but up to Php 1:30 the sense of the dear tie between him and them is still very present, colouring and controlling his exhortations.
“Be assured,” he has been saying, “that by the grace of God, abounding amid trials, it is well with me; and I have very good hope of yet again enjoying this honour, that through my means it may be well with you; -only fix you on this, let this be your concern, to walk as it becomes the gospel: this is the ground on which you must win your victory; this is the line on which alone you can make any effectual contribution to our common welfare, and that of all the Churches.” So the Apostle urges. For, let us be assured of it, while we debate with ourselves by what efforts and in what lines we can do some stroke of service to the good cause, or to some special representative of it, after all the greatest and weightiest thing by far that we can do is to be thoroughly consistent and devoted in our own Christian walk, living lives answerable to the gospel.
The original suggests that the Apostle thinks of the Philippians as citizens of a state, who are to carry on their life according to the constitution and laws of the state to which they belong. That citizenship of theirs, as we shall afterwards see, is in heaven, {Php 3:20} where Christ their head is gone. The privilege of belonging to it had reached them through the call of God. And it was their business on the earth to act out the citizenship, to prove the reality of it in their conduct, and to manifest to the world what sort of citizenship it is. Now the standard according to which this is to be done is the gospel of Christ-the gospel, not only as it contains a code of rules for practice, but as it reveals the Saviour to whom we are to be conformed, and discloses a Divine order of holiness and grace to the influence of which our souls are to bow. And, indeed, if our thinking, and speaking, and acting held some proportion to the gospel we profess to believe; if they corresponded to the purity, the tenderness, the Divine worth of the gospel; if from step to step of life we were indeed building ourselves on our most holy faith, what manner of persons should we be? This opens more fully in the next chapter.
But we are tried by circumstances; and the same Christianity will take different manifestations according to the circumstances in which it is unfolded. For every Christian and for every Christian community much depends on the shaping influence of the providences of life. The Apostle, therefore, must have regard to the circumstances of the Philippians. We are all ready, commonly, to exert ourselves, as we say, to “improve our circumstances”; and, in one view, it is natural and fitting enough. Yet it is of more importance-much more-that in the circumstances as they stand we should bear ourselves in a manner worthy of the gospel. Some of us are ready to stir heaven and earth in order that certain unwelcome conditions of our lot may be altered or abolished. It would be more to the point to walk with God under them as long as they last. When they have passed away, the opportunity for faith, love, and service which they have furnished will have passed away for ever.
The Apostle, therefore, specifies what he wished to see or hear of in the Philippian Church, as proper to the circumstances in which they stood. He calls for steadfastness as against influences that might shake and overthrow, put in motion against them by the enemies of the gospel.
The words suggest the strain of the situation as it was felt in those small early Churches. It is difficult for us adequately to conceive it. There was the unfriendly aspect both of Roman law and of public opinion to unauthorised religious fraternities; there was the hostility of ardent Jews, skilful to stir into activity enmities which otherwise might have slumbered; there was the jealousy of religious adventurers of all kinds with whom that age was becoming rife. But besides, there was the immense pressure of general unbelief. Christianity had to be embraced and maintained against the judgment and under the cool contempt of the immense majority, including the wealth, the influence, the wisdom, the culture-all that was brilliant, imposing, and exclusive. This temper was disdainful for the most part; it became bitter and spiteful if in any instance Christianity came near enough to threaten its repose. It found, no doubt, active interpreters and representatives in every class, in every family circle. Christianity was carried forward in those days by a great spiritual power working with the message. It needed nothing less than this to sustain the Christian against the deadweight of the worlds adverse verdict, echoing back from every tribunal by which the world gives forth its judgments. Then every feeling of doubt, or tendency to vacillate, created by these influences, was reinforced by the consciousness of faults and failings among the Christians themselves.
Against all this faith held its ground, faith clinging to the unseen Lord. In that faith the Philippians were to stand fast. Not only so; looking on “the faith” as if it were a spiritual personality, striving and striven with, they were to throw their own being and energy into the struggle, that the cause of faith might make head and win fresh victories. The faith is knocking at many doors, is soliciting many minds. But much depends on ardent and energetic Christians, who will throw their personal testimony into the conflict, and who will exert on behalf of the good cause the magic of Christian sympathy and Christian love. So they should be fellow-athletes contending on the side of faith, and in the cause of faith.
In our own day a livelier sense has awakened of the obligation lying upon Christians to spend and be spent in their Masters cause, and to be fellow-helpers to the truth. Many voices are raised to enforce the duty. Still, it cannot be doubted that in most cases this aspect of the Christian calling is too languidly conceived and too intermittently put in practice. And many in all the Churches are so little qualified to labour for the faith, or even stand fast in it, that their Christianity is only held up externally by the consent and custom of those about them.
At this point and in this connection the Apostle begins to bring forward the exhortation to peace and unity which goes forward into the following chapter. Apparently no steadfastness will, in his view, be “worthy of the gospel,” unless this loving unity is added. If there was a common instinct of worldliness and unbelief, giving unity to the influences against which the Philippians had to contend, the operation of a mighty uniting influence was to be expected on the other side, an influence Divine in its origin and energy. The subject is brought forward, one can see, in view of tendencies to disagreement which had appeared at Philippi. But it was a topic on which the Apostle had intensely strong convictions, and he was ever ready to expatiate upon it.
We need not be surprised at the earnestness about peace and unity evinced in the Epistles, nor think it strange that such exhortations were required. Consider the case of these early converts. What varieties of training had formed their characters; what prejudices of diverse races and religions continued to be active in their minds. Consider also what a world of new truths had burst upon them. It was impossible they could at once take in all these in their just proportions. Various aspects of things would strike different minds, and difficulty must needs be felt about the reconciliation of them. In addition to theory, practice opened a field of easy divergence. Church life had to be developed, and Church work had to be done. Rules and precedents were lacking. Everything had to be planned and built from the foundation. The very energy of the Christian faith tended to produce energetic individualities. If all these things are weighed, instead of being surprised at the rise of difficulties we may rather wonder how interminable disagreement was averted. The temper of “standing fast” might seem perhaps likely rather to aggravate than to alleviate some of these sources of discord.
On the other hand, to the Apostles mind a glorious unity was one especial mark of the triumph of the Kingdom of God. That expressed the victory in all the members of the new society of one influence proceeding from one Lord; it expressed the prevalence of that new life the chief element of which is the uniting grace, the grace of love. It should not be difficult to understand the value which the Apostle set on this feature in the life of Churches, how he longed to see it, how he pressed it so ardently on his disciples. Sin, dividing men from God, had divided them also from one another. It introduced selfishness, self-seeking, self-worship, self-assertion, everything that tends to divide. It rent men into separate interests, societies, classes, worships; and these stood over against one another isolated, jealous, conflicting. Men had long ago ceased to think it possible to have things otherwise ordered. They had almost ceased to desire it. How eminently then did the glory of the redemption in Christ appear in the fact that by it the dispersed out of all kinds of dispersion were gathered into one. They were bound to one another as well as to Christ; they became more conscious of oneness than ever they had been of separation. It testified to the presence and working of Him who made all, and from whom all, by different paths, had gone astray.
The means by which this unity was to be maintained was chiefly the prevalence of the Christian affections in the hearts of believers-the presence and power of that mind of Christ, of which more must be said in connection with the following chapter. Certainly the Apostle regards this as, at any rate, the radical security for unity in life and work, and without it he does not suppose the unity for which he cares can exist at all. In this connection it is worth observing that the unity he is thinking of is chiefly that which should bind together the members of those little communities which were rising up in various places under his ministry. It is the harmony of those whose lot is cast in the same place, who can influence one another, whose plain business it was to confess Christ together. Wider unity was supposed indeed, and was rejoiced in; but the maintenance of it had not yet become so much a practical question. This continued to be the case for some time after the Apostolic period. Men were anxious to hold each local congregation together, and to avert local splits and quarrels. If that were done, it seemed as though nothing further were urgently needed.
Yet the same principles establish the unity of the visible Church throughout the world, and indicate the discharge of the duties which are necessary in order to the expression of it. Christians differ indeed among themselves upon the question how far the Church has received organic institutions fitted to give expression or embodiment to her unity; and diversity of judgment on that point is not likely soon to be removed. For the rest the main thing to observe is that Christs Church is one, in root and principle. This applies not only to the Church invisible, but to the Church visible too. Only the latter, as she falls short in all service and attainment, falls short also in expressing her own unity and in performing the duties connected with it. On the one hand they err who think that because the state of the visible Church is marred by divisions, therefore unity in her ease is a dream, and that the unity of the Church invisible is alone to be asserted. On the other hand they err who, on much the same grounds, conclude that only one of the organised communions can possess the nature and attributes of the visible Church of Christ. The visible Churches are imperfect in their unity as they are in their holiness. In both respects their state is neither to be absolutely condemned nor to be absolutely approved. And no one of them is entitled to throw upon the rest all the blame of the measure of disunion. Any one that does so becomes a principal fomenter of disunion.
This is too wide a subject to follow further. Meanwhile it may be gathered from what has been said that the most direct application of the Apostles language must be, not to the mutual relations of great communions, but to the mutual relations of Christians in the same local society. There is great room for such an application of it. Exaggerated statements may sometimes be made as to the indifference of Christians in modern congregations to one anothers weal or woe; but certainly very often self-will and bitter feeling are allowed to prevail, as if the tender ties and solemn obligations of Christian fellowship had been forgotten. And very often mutual ignorance, indifference, or silent aversion marks the relations of those who have worshipped God together for long years. Certainly there is either some element lacking in the Christianity which is supposed to sustain Church life of this kind, or else the temperature of it must be low. Hence it comes, too that the edification of Christians has so largely dissociated itself from the fellowship of the Churches to which they still resort, and seeks support on other lines. It was not so in those earliest Churches. The life and growth of the Christians were nursed in the Church meetings. There they gathered to read and sing and pray and break bread; to strengthen one another against Pagan violence and seduction; to love one another, as bound together by ties which Pagans never knew; to endure together the scorn and wrong which Christs name might bring upon them; and not impossibly, after they had thus fought side by side, to die together one triumphant martyr death. Similar conditions have more or less returned again whenever the Churches have been tolerably pure and united, and have at the same time been subjected to some sharp pressure of persecution.
They were to stand fast-then in one spirit, cherishing that “spirit of the mind” which is the immediate fruit of the working of the One Spirit of God, the common gift of the Father. It is supposed that Christians know what this is and can recognise it. But they might not be solicitous enough to maintain it, and they might be betrayed into preferring a spirit of their own. The Holy Spirits influence, creating in each of them the new spirit of the mind, would be the key to right conduct in their common life. It would inspire a purer wisdom and a higher motive than the flesh supplies. Recognising it in one another, they would find themselves confirmed and cheered, established against external opposition and internal strife. Too easily we content ourselves with thoughts, words, and deeds which come only from our own private “spirit” and which are governed by that. We are too careless of living in a higher region. For the want of this some persons among us are infidels. They think they can account for all they see in Christians from the mens own spirit. Their cavil is by no means always true or fair; yet it finds too much plausible support.
The same unity in the one spirit, with its accompanying vitality, gladness, and courage, was to characterise their active labours in the gospel. Let it be remembered that men do not make this attainment in a moment by stepping across some definite line. They grow into it by sincerity of aim, and by steadfast endeavour in the strength of Christ. In this way the “fellowship unto the gospel” (Php 1:5), already so happily characteristic of the Philippians, was to grow yet more in cordiality, devotedness, and power.
Meanwhile, what were they to make of the attacks directed against them by those who hated the gospel? This was no doubt a very practical question. Although persecution of the Christians had not yet revealed the energy it was afterwards to assume, their lot was often hard enough. The first burst of trial of this kind exerts a very depressing influence on some minds; with others the prolonged endurance of it, wearing out the spirit, is the more dangerous experience. Either way the dark cloud is felt, suddenly or gradually, shutting out the sky. This feeling of depression and dismay is to be steadfastly resisted. Enmity, unpleasant and ominous as it may be, is not to perturb or move you. It is not to be regarded as a reason for depression or an augury of defeat. Far otherwise: here should be discerned and grasped a token of salvation given by God Himself.
It has been said that earthly prosperity was the promise of the Old Covenant, but adversity that of the New. This is, at least, so far true that the necessity and benefit of chastening are very plainly set before us. Such discipline is part of the salvation secured for us; it is necessary to lead us aright to final well-being; and it will be administered to Gods children as He sees fit. When it comes, it does not necessarily indicate special Divine displeasure, still less Divine ill will. It does indicate that we have lessons to learn, attainments to make, and faults to be purged out; it indicates also that God is taking loving pains with us for these ends. All these things ought to be very certain to Christians. Yet some Christians, when their own turn comes, find it very hard to believe so much. Pains, losses, and disappointments, coming in the very forms they most deprecate, wear such an unfriendly aspect that they can only feel scorched and affronted; and the hurt spirit breaks out in a querulous “Why?” To be so thrown off our balance is a failure of faith.
But Paul is occupied here with the spirit in which one special form of trial is to be dealt with. Antipathy, contempt, and persecution are bitter, very bitter to some sensitive souls; but when they come upon us as followers of Christ, and for His sake, they have a consolation proper to themselves. They are to be borne gladly, not only because all chastening is guided by fatherly love and wisdom, but because this kind of suffering is our glory. It comes to believers as part of their fellowship with Christ; and it is such a part of that fellowship as carries with it a peculiar power of assurance and confirmation. Christians share with Christ the enmity of the worlds unbelief, because they share with Him the knowledge and love of the Father. If, indeed, by indulging self-will and passion (though perhaps under religious forms) we bring enemity on ourselves, then we suffer as evildoers. But if we suffer for righteousness, the Spirit of glory and of God rests upon us. Some share of suffering for Christ comes, therefore, as Gods gift to His children, and ought to be valued accordingly.
As to the exact point of the Apostles remark on the “token” of perdition and of salvation, two views may be taken. In the line of what has just been said, he may be understood to mean simply that when God allows believers to suffer, persecution for Christs sake, it is a sign of their salvation; just as, on the contrary, to be found opposing and persecuting Gods children is a sign and omen of destruction. As if he said: “It is not you but they who have cause to be terrified; for lo! thine enemies, O Lord, for lo! thine enemies shall perish.”
This is a scriptural view. Yet both here and in 2Th 1:6 it is perhaps more precise to say that for the Apostle the special sign of salvation on the one side, and destruction on the other, is the patience and calmness with which Christians are enabled to endure their trials. This patience, while it is a desirable attainment on their part, is also something secured for them and given to them by their Lord. It is very precious and should be earnestly embraced. In this view the Apostle says: “In no wise be terrified by your adversaries; and this tranquillity of yours shall be a sign, on the one part, of your salvation, and also, on the other part, if they repent not, of their destruction.” For this tranquillity is a victory given to you by God, which endures when their malice is exhausted. Does it not tell of a power working for you which mocks their malice, a power which is well able to perfect your salvation as well as to overthrow the enemies of God? So you find coming into experience that which beforehand was given you by promise. It was given you to believe in Christ, and also to suffer for Him. Now that you find yourselves enabled to suffer for Him so calmly, will not that become a sign to confirm all you have believed? For the tranquillity of spirit into which faith rises under persecution is an evidence of the source from which it comes. Much may be borne by resolute men for any cause in which they have embarked. But very different from this striving of the human heart hardening itself to bear, in order that an enemys malice may not spy out its weakness, are the calmness and patience given to Gods children in the hour of trial. That bespeaks an inward support more mighty than all sorrow. The Divineness of it becomes still more conspicuous when it approves itself as the One Spirit, triumphing in persons of diverse tempers and characters. This has been a sign to many an unbeliever, filling him with rage and fear. And to the children of God it has been the Spirit witnessing with their spirit that they are His children.
The Apostle will not allow it to be overlooked that in this point as in others his Philippian friends and he are tied together in closest fellowship. This conflict of theirs is the same which they had heard of and seen as proceeding in his case too. Perhaps we may say of this that it admonishes us not to think too meanly of our own Christian experience, and of the questions and decisions which it involves. The Apostle knew that his Philippian friends regarded his conflict as something conspicuous and great. He was a standard-bearer, on whom much depended; and then, all the movements of his soul were magnanimous and grand. But their own experience might seem petty-almost mean; their trials not very serious, and their way of dealing with them at times so halting and half-hearted that it seemed an offence against humility to make much account of them. If this was the true view, then also it must be Christs view; and so a very depressed way of looking at their calling and their encouragements might set in. The Apostle will not allow this. He thinks, and they are to think, that it is the same question that is being fought out in their case as in his-the same forces are arrayed against one another in both cases-and the victory in both cases will be equally momentous. So he would quicken their sense of the situation by the energy and vivacity of his own convictions. It is unquestionable that Christians suffer much loss by indulging a certain bastard humility, which leads them to underrate the solemnity of the interest attaching to their own history. This renders them inattentive to the serious eyes with which Christ their Master is looking down upon it.