Exegetical and Hermeneutical Commentary of Philippians 2:17

Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

17. Yea, and if &c.] He takes up the last word, characteristically. “ Laboured for you, did I say? Nay, if I have to say also died, poured out my heart’s blood, it is only joy to me.”

be offered upon ] Lit. and better, am being shed as a libation upon. The imagery is sacrificial. He views the Philippians as an altar-sacrifice, a burnt-offering, in their character of consecrated believers; and upon that sacrifice the drink-offering, the libation, the outpoured wine, is Paul’s life-blood, Paul as their missionary martyr. On the libations of the Mosaic ritual, cp. Num 15:3-10, where the drink-offering appears as a conspicuous detail in the rite of the burnt-offering. Bp Lightfoot thinks that a reference to the pagan ritual of libation is more likely, in an Epistle to a Church of Gentile converts. But surely St Paul familiarized all his converts with O.T. symbolism; and his own mind was of course deeply impregnated with it. The same word, but without any detail of imagery, appears again 2Ti 4:6, on the then actual eve of St Paul’s death by the sword. “The present tense [ ‘am being shed’ ] places the hypothesis vividly before the eyes: but it does not refer to present dangers comp. e.g. Mat 12:26 ” (Lightfoot). Ignatius ( To the Romans, c. 2) speaks of being “libated to God”; probably an allusion to this phrase.

the sacrifice and service of your faith ] As we have just explained, their faith in Jesus Christ, resulting in their living self-sacrifice to God (Rom 12:1), constituted them as it were victims at a spiritual altar, and their lives a sacerdotal ritual or “service.” Cp. for an instructive parallel Rom 15:16, with note in this Series. These are the only two passages in his whole writings where the Apostle applies the language of sacerdotalism to the work of the Christian ministry. (See Appendix C.) It is remarkable that in each place the language is obviously that of figure and, so to speak, poetry. In the Ep. to the Romans, “the Gentiles” are “the oblation,” and “the glad-tidings” is the matter on which his “priest-work” is exercised. In this passage the Philippians are both “sacrifice” and “altar-ministers,” while Paul is the “libation.”

I joy, and rejoice with you all ] Again the warm and significant words, “ you all.” His willing death for Christ, viewed as a last contribution to their spiritual good, a last aid in their life of believing self-consecration, would be a personal joy to him, and an occasion of united joy with them or (as Lightfoot explains the phrase here) congratulation of them. The Apostle assumes that they would rejoice, with the deep joy of men who shared the martyr spirit. Cp. Eph 3:13 for a somewhat similar thought.

Polycarp’s Epistle (see our Introduction, ch. 5) almost begins with a phrase which is a reminiscence of this sentence and Php 4:10.

Fuente: The Cambridge Bible for Schools and Colleges

Yea, and if I be offered – Margin, poured forth. The mention of his labors in their behalf, in the previous verse, seems to have suggested to him the sufferings which he was likely yet to endure on their account. He had labored for their salvation. He had exposed himself to peril that they and others might have the gospel. On their account he had suffered much; he had been made a prisoner at Rome; and there was a possibility, if not a probability, that his life might be a forfeit for his labors in their behalf. Yet he says that, even if this should happen, he would not regret it, but it would be a source of joy. The word which is used here – spendomai – properly means, to pour out, to make a libation; and is commonly used, in the classic writers, in connection with sacrifices. It refers to a drink-offering, where one who was about to offer a sacrifice, or to present a drink-offering to the gods, before he tasted of it himself, poured out apart of it on the altar. Passow. It is used also to denote the fact that, when an animal was about to be slain in sacrifice, wine was poured on it as a solemn act of devoting it to God; compare Num 15:5; Num 28:7, Num 28:14. In like manner, Paul may have regarded himself as a victim prepared for the sacrifice. In the New Testament it is found only in this place, and in 2Ti 4:6, where it is rendered, I am ready to be offered; compare the notes at that place. It does not here mean that Paul really expected to be a sacrifice, or to make an expiation for sin by his death; but that he might be called to pour out his blood, or to offer up his life as if he were a sacrifice, or an offering to God. We have a similar use of language, when we say that a man sacrifices himself for his friends or his country.

Upon the sacrifice – epi te thusia. The word rendered here as sacrifice, means:

(1)The act of sacrificing;

(2)The victim that is offered; and,

(3)Any oblation or offering.

Robinsons Lexicon. Here it must be used in the latter sense, and is connected with faith – the sacrifice of your faith. The reference is probably to the faith, i. e., the religion of the Philippians, regarded as a sacrifice or an offering to God; the worship which they rendered to Him. The idea of Paul is, that if, in order to render that offering what it should be – to make it as complete and acceptable to God as possible – it were necessary for him to die, pouring out his blood, and strength, and life, as wine was poured out to prepare a sacrifice for the altar and make it complete, he would not refuse to do it, but would rejoice in the opportunity. He seems to have regarded them as engaged in making an offering of faith, and as endeavoring to make the offering complete and acceptable; and says that if his death were necessary to make their piety of the highest and most acceptable kind, he was ready to die.

And service – leitourgia – a word taken from an act of worship, or public service, and especially the ministry of those engaged in offering sacrifices; Luk 1:23; Heb 8:6. Here it means, the ministering or service which the Philippians rendered to God; the worship which they offered, the essential element of which was faith. Paul was willing to endure anything, even to suffer death in their cause, if it would tend to make their service more pure, spiritual, and acceptable to God. The meaning of the whole is:

(1) That the sufferings and dangers which he now experienced were in their cause, and on their behalf; and,

(2) That he was willing to lay down his life, if their piety would be promoted, and their worship be rendered more pure and acceptable to God.

I joy – That is, I am not afraid of death; and if my dying can be the means of promoting your piety, it will be a source of rejoicing; compare the notes at Phi 1:23.

And rejoice with you all – My joy will be increased in anything that promotes yours. The fruits of my death will reach and benefit you, and it will be a source of mutual congratulation.

Fuente: Albert Barnes’ Notes on the Bible

Php 2:17-18

If I be offered upon the sacrifice and service of your faith–Observe

I.

The sacrifice of faith. Christ is the only true sacrifice, faith offers it–every one must offer it for himself.

II. The libation. The blood of the martyrs–joyfully offered–in defence of the truth, and for the confirmation of our faith. (J. Lyth, D. D.)

The law of the Christian life

The sacrifices of the Jews were not all sombre ceremonials. A solemn oppression rested on the people on the great day of Atonement; and it was not until the High Priest returned from the Most Holy Place, and proclaimed by His presence that the ceremonial was ended, that the people were able to breathe in gladness again. But there was one special festival which was of a joyous character–the whole burnt offering, or splendour offering, which was an expression of gratitude to God for His goodness. This was the service in which beasts in multitude smoked upon the altar, and wine was poured out in libation. It was to this that the apostle here refers. He delighted to think of humanity as presented in offering to the most Holy One–all presenting to God their faith and sacrifice, and to have part in such service was his highest joy. Life itself might be freely poured out upon it in libation. Christian history furnishes us with the reality of these two types. When the Saviour hung on Calvary, the sin-offering, there was no room for any but solemn accessories. There was darkness, etc.; but when He returned the whole spirit of piety was altered and enlarged. Sadness gave way to joy; death, suffering, endurance, became charged with joyous inspiration; so that the very word sacrifice took on a new significance.

I. In Christian service there must be sacrifice.

1. This is the law of Christian life. If any man will come after me, etc.

2. It is the impulse of Christian affection. Enough for the disciple to be as his Lord.

3. It is the revelation of a higher righteousness. It is better to suffer, etc., because Christ also suffered the just, etc.

4. It is the assurance of triumph and the way to spiritual influence. If we suffer with Him we shall also reign with Him.

(1) The spirit of sacrifice is the possession of all Christians.

(2) But there are those whose suffering is more conspicuous than that of others. Men foremost in office. The Shepherd giveth His life for the sheep. These draw most opposition. The qualities which make them worthy of confidence mark them out. Duty demands that they should be faithful in times of danger; and in times of peace they find room to offer themselves. A long life spent in Christs cause is as truly poured out as that which is cut short by the axe.

(3) There are others who, by a necessity of their being, cannot serve without sacrificing themselves. There is feeling in all their labour, and feeling wears out more than toil.

II. Faith knows how to vindicate and approve the law of sacrifice.

1. The cause of humanity is justly held to vindicate all the sacrifices that individual men can make to it. That story of Marcus Curtius, who threw himself into the gulf opened in the forum at Rome, is one of the noblest legends of history. Now and then we are thrilled by records of shipwreck, how that officers stand on the quarter-deck and go down with the ship. To what purpose is this waste? The cause of humanity demands it, and he would be a dastard who would count his own life dearer than that of the tiniest child. The gifted must not alone enjoy their gifts, but lay them out in the service of the undistinguished.

2. The Christian cause is the cause of man. Philanthropy has drawn its inspiration from the life of Christ. What was the sacrifice of which the apostle speaks, and which missionaries offer? To free the heathen from their licentiousness, to throw a new glory on the lot of the slave, to light the pathway of the dying, to raise woman from her degradation, etc., etc. Whatever be the talk about humanity, the opportunity for serving it must be sought in the fellowship of Christ.

3. The service of Christian faith contemplates not only humanity but also God.

III. The sacrifice of faith is a common sacrifice. Paul aims to draw the Philippians into the fellowship of his own sacrificial ecstasy, and assumes that they are already in sympathy with him. He speaks of himself as the libation only, and of them us the sacrifice. He calls it the sacrifice and liturgy of their faith.

1. It is to their service that he is devoted; how, then, could they do other than join with him in the sacrificial spirit which possesses him. They cannot blame the enthusiasm which carried him into danger at Rome when they remembered the vision of the man of Macedonia.

2. It was their cause because it was the cause of Christ, and they were Christians. The same law and sacrifice was binding on them and on him; they would be as ready as he to be offered if the same call should come. Here are two thoughts which should reconcile us to sacrifice, particularly when witnessed in others.

(1) We are debtors for all we have to others. The woman experiencing the pangs of motherhood and the anxiety of a family is paying her debt to humanity, for she, too, once costed beneath a mothers heart. The man toiling for his fellows is the son of a toil-worn generation.

(2) It is in us to offer ourselves when called upon. There is no tale of manful endurance or womanly self-devotion that does not thrill us. Why? Because of sympathy. It is only the expression of a common passion. There are differences of gifts, but it is the same spirit. The sacrifice of the missionary warrants and inspires our sacrifice. (A. Mackennal, D. D.)

The spirit of the martyrs

I. Faith. They died in faith for the faith.

II. Love–to Christ and His cause–to the brethren.

III. Joy, in the prospect of glory, of the benefit derived by the Church.

IV. Triumph over persecution and death. (J. Lyth, D. D.)

The Christian service

I. The sacrifice. The Jewish sacrifices were propitiatory and eucharistic. Our Lord by the offering of Himself once for all has fulfilled the former, but Christians are to offer the sacrifice of praise to God continually, to present their bodies living sacrifices, and with such God is well pleased.

1. All sacrifices involve something given up. Thus we say a man sacrificed half his fortune; a father sacrificed his time for his son.

2. Faith is here represented as a sacrifice, because out of it all other sacrifices spring–love, zeal, liberality. Is our faith such? Do we in it surrender anything really valued? Does it cost us a struggle? If not, may we not suspect that it is a mere assent to doctrine.

3. Real faith is sacrifice, inasmuch as it is a renunciation of pride.

(1) The pride of reason. Reason loves to elaborate for itself, but the gospel claims to be believed. Its absolute authority, its simplicity, its mysteries, are all hateful to intellectual arrogance.

(2) The pride of self-righteousness. There is a great proneness to dream that eternal life may be earned. With this the spirit of the gospel will not suit; for the reality and universality of sinfulness, and our utter inability to satisfy the claims of the Divine law, and the absolute gratuitousness of salvation are its very essence.

(3) The pride of self-will (verse 5, etc.).

II. The priestly service connected with the sacrifice.

1. The New Testament recognizes but one priest in the strict sense of the word, but by a figurative application of the name, Christians are priests as by the unction of the Holy One. Set apart from the world for the service of God, a holy priesthood to offer spiritual sacrifices. Such a spiritual sacrifice was the Philippians faith.

2. In speaking of this faith St. Paul introduces a variation of the ordinary figure, to bring out the relation between him and them. His labours had been blessed to their conversion and advancement, and thus had been a kind of priestly service. Through the spiritual energy given them from heaven, they brought faith and love as a free-will offering to God; and the apostles part in the work, his teachings, and prayers, corresponded with the priestly act of laying the offering on the altar (Rom 15:15-16).

3. See, then, the comprehensive work of the Christian priest. He is called on to present his whole life by personal holiness, and also to bring other men to God and help them onward. This work belongs to all Christians.

4. The apostle thought it not unlikely that he should close his relations with his converts by a violent death. This would be his being offered (lit., poured forth)

the libation or drink offering by which his priestly service connected with their sacrifice of faith should be completed. The apostles joy in this prospect is very sublime, and is a magnificent proof of the sustaining power of the Christian faith. The sources of Christian joy in prospect of martyrdom are two-fold.

(1) The confident hope of glory.

(2) The knowledge that glory will accrue to God.

5. In this the joy was mutual. (R. Johnstone, LL. B.)

The joy of the Church in her martyrs and confessors

I. In their faithful testimony and noble triumph.

II. In the confirmation of the faith and its consequent diffusion.

III. In the encouragement afforded by their example. (J. Lyth, D. D.)

Priest and sacrifice

In the first place, he compares himself to a priest, and sets before us the conversion of the Philippians to the faith of the gospel, brought about by his preaching, and their piety as its consequence, under the image of a sacrifice. He speaks in the same way in Rom 15:16. In this mystical sacrifice the apostle was the high priest; the gospel was, as it were, the knife with which he spiritually immolated his victims. The Philippians converted to Jesus Christ were his victims; for as also the ancient priests consecrated to God the victims that they offered, so also the apostle, and all the faithful preachers of the gospel, lead and offer to the Lord those to whom they preach the word with effect. Besides, as the priests of old put their victims to death, so now do the ministers of the gospel in some manner immolate men who receive their preaching, making them die to the world and the flesh, drawing out of their hearts vain affections and lusts, in which their life consisted. And as for the ancient victims, they remained purely and simply dead, without receiving from the hand of the priest any kind of life instead of that of which he had deprived them. But it is not so with the men whom the ministers of the Lord immolate with the sword of His gospel. For instead of this miserable, earthly, and carnal life which they take from them, they clothe them with another that is holy and Divine, changing them by this mystical sacrifice from children of Adam into children of God, from old and perishing creatures into new and heavenly men. Besides this difference, there is still another. For whereas those poor animals, destitute as they were of reason and intellect, suffered death simply, without any act on their part; now the victims of Jesus Christ are only immolated when they knowingly and willingly receive the stroke of the gospel. Thus you see that the apostle here expressly mentions the faith of the Philippians, as it was through that they had been offered to God. From whence again a third difference arises between these two kinds of victims. For whereas the ancient victims remained entirely deprived of their being, without obtaining any new one; men now offered to God by the gospel, besides being made by it new creatures, become also themselves priests, to offer themselves henceforth to God, by a true faith, presenting their bodies to him in sacrifice (Rom 12:1; 1Pe 2:5). And this is the reason that the Scripture honours with the name of sacrifices all those actions of their spiritual life which they practise in faith, as their alms giving, their repentance, their patience, their hymns, their prayers, and such like. St. Paul comprehends here all those spiritual oblations under the name of sacrifice and service of faith of the Philippians. (J. Daille.)

The joy of martyrdom

The Greeks of old delighted to tell how Phidippides–fleetest of foot among his countrymen–having borne himself gallantly in the great fight at Marathon, darted from the field immediately after victory was secure, ran to Athens, related his tidings to the fathers of the city, closing with the words, Rejoice ye, as we rejoice, and then, utterly exhausted by wounds and toil, fell down dead before them. The entire sinking of the thought or care of self in joy over the safety and glory of his native land was very beautiful. Yet the noblest feelings which arise out of any of the relations of man to what is earthly and visible, make but a feeble approach to the grandeur of spirit of him who joys to think of dying a cruel death, that the unseen God, the God whom he knows by faith only, may thereby be glorified. Paul believed that out of the eater would come forth meat; and out of the strong, sweetness,–that from the place of his martyrdom there would exhale a rich fragrance of Christ, which would bring spiritual joy to many souls;–and therefore he would gladly endure all things for the elects sake, that they also might obtain the salvation which is in Christ Jesus, with eternal glory. (R. Johnstone, LL. B.)

The kindled torch

Perhaps one of the closest parallels with the apostles spirit and word is that of the venerable Latimer, as at the stake in front of Balliol College at Oxford he encouraged his younger companion in tribulation, Ridley: Be of good cheer, brother! We shall this day kindle such a torch in England as by the blessing of God shall never be extinguished. (J. Hutchinson, D. D.)

William Tyndale, the grandest figure, perhaps, take him all in all, of the English Reformation–a man of Pauline strength of character and singleness of devotion to the work which God had given him to do–suffered martyrdom in circumstances of such seclusion that we know scarcely anything more than the mere fact. But no information of his demeanour in the dungeon of Vilvorde could possibly either tell us more of his character, or speak more weightily for Christ to any one who has ears to hear, than these words, written years before, in his preface to The Parable of the Wicked Mammon,–Some man will ask, peradventure, why I take the labour to make this work, inasmuch as they will burn it, seeing they burned the gospel. I answer, In burning the New Testament they did none other thing than that I looked for; no more shall they do if they burn me also, if it be Gods will it shall so be. Nevertheless, in translating the New Testament I did my duty, and so do I now, and will do as much more as God hath ordained me to do. (R. Johnstone, LL. B.)

Luigi Pascali, pastor of the Waldenses in Calabria, being condemned to death after the horrors of a long captivity, and but a little while before his death by fire, was visited by his brother. The spectacle he presented in consequence of his sufferings caused his brother to fall powerless when he attempted to embrace him. But as the visitor has himself told us, the martyr exclaimed, My brother, if you are a Christian, why do you allow yourself to be thus cast down? Do you not know that not a single hair can fall from our heads without the will of God? Trust in Jesus and take courage. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. These are the feelings of my heart, wrote the martyr; My faith becomes stronger as the hour approaches, when I am to be offered as a sweet-smelling sacrifice unto Christ. Yes, my joy is so lively that I can fancy I see my fetters broken, and I would be ready to brave a thousand deaths, were that necessary for the cause of truth. To his betrothed wife, Camilla Guarina, whom he was to see no more, he wrote, My love to you increases with my love to God. The more I have suffered the more progress I have made in the Christian religion, and the more also have I loved you. Console yourself in Jesus Christ. May your life be a copy of His. (M. Bonnet.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 17. Yea, and if I be offered upon the sacrifice and service] The metaphor appears to be still carried on. As it was customary for the weather-beaten mariner, when he had gained his port, to offer a sacrifice, , to God, of some particular animal which he had vowed while in his state of danger, and this was considered to be a religious service, . the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word imports,) that was to be poured upon the sacrifice. Parkhurst observes that the apostle compares the faith of the Philippians to the sacrificial victim, and his own blood shed in martyrdom to the libation, i.e. the wine poured out on occasion of the sacrifice. Raphelius observes that Arrian uses the phrase for pouring out the libation after the sacrifice. The apostle had guided them safely into port; their faith in the atoning death of Christ was their sacrifice; and he was willing that his blood in martyrdom should be poured out as a libation on that sacrificial offering.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Yea, and if I be offered: that he might further confirm and encourage them in their duty, he doth not here conclude the certainty of his death, at his first imprisonment, having expressed before some confidence of his surviving it, Phi 1:19,25; but, in imitation of Christ, the good Shepherd, Joh 10:11, to demonstrate his constant affection to them, (as he doth to others, 2Co 12:15; 1Th 2:8), he argues upon supposition of his own death, which might afterwards happen, 2Ti 4:6; using an elegant allegory, borrowed from legal offerings, Lev 2:6; Num 15:5,7; Num 23:4; Jdg 11:13; to show that he could cheerfully lay down his life for their salvation; not for reconciling them to God, for that was done before by Christs own offering up himself, Heb 7:27, a sacrifice of a sweet smell unto God, Eph 5:2; but whereby they might be confirmed in the faith sealed with his blood, for bearing witness to Christ, precious to God, Psa 116:15. The Greek word he hath here, is borrowed from the usage in sacrificing, of pouring wine or oil upon the victim, Exo 30:9; 2Ki 16:13; Jer 19:13, when that which was poured forth was called the drink-offering, to the confirming of covenants.

Upon the sacrifice; by sacrifice, he means either specially their alms, prepared by them, and presented by Epaphroditus, for supporting him in his sufferings, and in the person of the apostle offered up unto God, Phi 4:18; 2Co 9:12; or, more generally, the Philippians conversion, because sanctified by a principle of faith, and so made a sacrifice. For he doth more than once write of believers being offered, and resigned to God, under the notion of a sacrifice, Rom 12:1; 15:16; and so doth another, 1Pe 2:5.

And service of your faith; to bring them unto which by his ministration, was a very pleasing service to him, who by pouring out his blood in this martyrdom, would confirm the doctrine of the gospel, or new covenant, and fix it more strongly in the hearts of them and others of Gods chosen people.

I joy; whereupon he expresseth his joy and delight in that, which, upon this supposition, would in the issue be so much to their honour and advantage, when it should seem good to the Lord. They would reckon it no small honour, to have him, the apostle that planted the gospel amongst them, satisfied in their vouching of the truth, which therefore could not but be profitable to the establishing of them in it, who had cordially embraced it.

And rejoice with you all; whereupon he doth heartily congratulate with each of them, the meanest as well as the greatest of them, who would be so privileged.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. Yea, and ifrather asGreek, “Yea, if even”; implying that he regarded thecontingency as not unlikely: He had assumed the possibility ofhis being found alive at Christ’s coming (for in every age Christdesigned Christians to stand in preparedness for His coming as athand): he here puts a supposition which he regards as more likely,namely, his own death before Christ’s coming.

I be offeredrather asGreek, “I am poured out.” “I am made alibation.” Present, not future, as the danger is threatening himnow. As in sacrifices libations of wine were “pouredupon” the offerings, so he represents his Philippian converts,offered through faith (or else their faith itself), as thesacrifice, and his blood as the libation “poured upon”it (compare Rom 15:16; 2Ti 4:6).

serviceGreek,“priest’s ministration”; carrying out the image of asacrifice.

I joyfor myself(Phi 1:21; Phi 1:23).His expectation of release from prison is much fainter, than in theEpistles to Ephesians, Colossians, and Philemon, written somewhatearlier from Rome. The appointment of Tigellinus to be PrtorianPrefect was probably the cause of this change. See Introduction.

rejoice with you allALFORDtranslates, “I congratulate you all,” namely on thehonor occurring to you by my blood being poured out on the sacrificeof your faith. If they rejoiced already (as English Versionrepresents), what need of his urging them, “Do ye alsojoy.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Yea, and if I be offered,…. Or “poured out”, as the drink offerings of wine or oil were; meaning the effusion of his blood, which he compares to a libation, or drink offering, which was poured upon the sacrifice; and the laying down of his life for the sake of Christ, and his Gospel: which he knew not how soon might be, though he was in some hopes of a deliverance for the present, and therefore speaks of it in an hypothetical way: yet he expected it sooner or later; and that whenever it was, it would be as the libation upon the offering.

Upon the sacrifice and service of your faith; he had been the means of bringing them to the faith of Christ, in which they were an offering acceptable to God, being sanctified by the Holy Ghost; see

Ro 15:16; and should he suffer and shed his blood in the cause of Christ, it would be as a libation on them, as a sacrifice; it would be for the sake of preaching the doctrine of faith, by which they were brought to believe on Christ; and it would be for the further confirmation of their faith, and as a drink offering acceptable unto God; upon all which accounts it would be matter of joy to him.

I joy and rejoice with you all; meaning at his sufferings and death, and the advantages thereof to Christ, to his churches, and to himself.

Fuente: John Gill’s Exposition of the Entire Bible

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

Fuente: Robertson’s Word Pictures in the New Testament

I am offered [] . Lit., I am poured out as a libation. The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God, and Paul ‘s life is the libation poured out at this offering. Compare 2Co 12:15; 2Ti 4:6. Ignatius :

“Brethren, I am lavishly poured out in love for you” (Philadelphia, 5.). Upon the sacrifice, etc. [] . The image is probably drawn from heathen rather than from Jewish sacrifices, since Paul was writing to converted heathen. According to Josephus, the Jewish libation was poured round and not upon the altar; but the preposition ejpi used here, was also used to describe it. At all events, ejpi may be rendered at, which would suit either. Sacrifice and service [ ] . Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, Luk 1:23, and ministered, Act 13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel’s service to God; 1Sa 2:18; 1Sa 3:1. Of service to men, 1Ki 1:4, 15. In the apostolic writings this and its kindred words are used of services to both God and man. See Rom 13:6; Rom 14:16; Luk 1:23; Rom 14:27; 2Co 9:12; Phi 2:25.

Of your faith. Offered by you as a sacrifice to God.

Rejoice with [] . There seems to be no sufficient reason for rendering congratulate.

Fuente: Vincent’s Word Studies in the New Testament

1) “Yea, and if I be offered upon the sacrifice” (alla ei kai spendomai epi te thusia) “But if indeed I am poured out on the sacrifice;” referring to His self-sacrifice of His blood poured out as a martyr libation.

2) “And service of your faith” (kai leitourgia tes pisteos humon) “And service of your faith,” or on behalf of the same faith the Philippians professed, Act 20:24; Col 1:24.

3) “I joy, and rejoice with you all” (chairo kai sugchairo pasin humin) “I even rejoice in colleague with you all,” or in intimate association with you in a common mission service, a sacrifice for you and your cause, Rom 1:14-15.

Fuente: Garner-Howes Baptist Commentary

17 If I should be offered. (138) The Greek word is σπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term σπονδὰς to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Rom 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, (139) so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.

He makes use of the terms, καὶ λειτουργίαν — sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins — operari sacris — (to be employed in sacred rites (140)) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach.

From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; (141) for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.

I rejoice with you, says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.

(138) Paul’s statement here is interpreted by Dr. John Brown as equivalent to the following: — “If my life be poured out as a libation over your conversion to Christ, ‘I joy and rejoice with you all.’ It could not be better sacrificed than in the cause of his glory and your salvation.” — Brown’s Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. — Ed.

(139) “ Pour tuer les bestes qu’on doit sacrifier;” — “For killing the animals that ought to be sacrificed.”

(140) See Liv. 50:1, c. 31, ad fin. — Ed.

(141) “ Pour luy offrir en sacrifice les ames des fideles;” — “To offer to him in sacrifice the souls of the believers.”

Fuente: Calvin’s Complete Commentary

17. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all: 18. and in the same manner do ye also joy, and rejoice with me.

Translation and Paraphrase

17. But (I hasten to assure you that I do not ask you to hold forth the word of life just so I can have easy victories for myself. For even) if I (should lose my trial here and give up my life, and) be poured out like a drink offering upon the sacrifice and the service of your faith (those things being the sacrifice and I being the drink offering), I rejoice (personally) and rejoice (jointly) with you all.
18. And (now) in the same way, you (yourselves) also be rejoicing (personally), and rejoicing (jointly) with me.

Notes

1.

These two verses are like a jewel set at the peak of a crown. Paul has given a stirring exhortation in Php. 2:12-16. Now he crowns the paragraph with a magnificent statement of his own self-sacrifice. He uses a bold figure of speech, and tells of his own complete dedication without affection, boasting, or insincerity.

2.

The Gr. verb translated offered (spendomai) means to be poured out as a drink offering, or libation. According to Old Testament law a drink offering of a cup (about a quart) of wine was poured out upon the carcass of each burnt offering. Num. 15:4-5.

Paul compares the service and sacrifice of the Philippians to a burnt-offering, and his own life to a drink-offering poured out upon their sacrifice, as a final enrichment of that sacrifice.
The self-sacrificing dedication of the great martyrs like Paul is indeed the crowning enrichment and glory upon whatever sacrifices we as disciples of Jesus may make.

3.

By his reference to the possibility of his life being offered, Paul raises (in Php. 2:18) the sobering reality that he might not be acquitted and released from Rome, but might be executed. If this happened, his career would close, like a poured-out drink offering is thenceforth never used again.

4.

Paul refers to the service (Gr. leitourgia) of the Philippians faith. The service referred to be this word is divine service, the service or ministry of priests relative to the prayers and sacrifices offered to God (Thayer). Outside the Bible the term was used to refer to various types of public service, but in the Bible it always has reference to divine service, and suggests again the truth that every Christian is a priest unto God to offer spiritual sacrifices well-pleasing to God. 1Pe. 2:5.

5.

Paul rejoiced to think that his career, however it might end, might be like a drink-offering poured out upon the sacrifice of the Philippians faith. He called upon them to rejoice with him in this thought. There was nothing morbid about it it was a glorious point of view. He rejoiced in their triumphant sufferings, and wanted them to rejoice with him.

Fuente: College Press Bible Study Textbook Series

(17) If I be offered upon the sacrifice and service of your faith.The striking metaphor of the original is here imperfectly represented. It is, If I am being poured outif my life-blood is poured outover the sacrifice and religious ministration of your faith. The same word is used in 2Ti. 4:6, where our version has, I am now ready to be offered. The allusion is to the practice of pouring out libations or drink-offerings (usually of wine) over sacrifices, both Jewish and heathen. Such libation was held to be a subsidiary or preparatory element of the sacrifice. In that light St. Paul regards his own possible martyrdom, not so much as having a purpose and value in itself, but rather as conducing to the self-sacrifice of the Philippians by faitha sacrifice apparently contemplated as likely to be offered in life rather than by death.

The sacrifice and service of your faith.The word here rendered service, with its kindred words, properly means any service rendered by an individual for the community; and it retains something of this meaning in 2Co. 9:12, where it is applied to the collection and transmission of alms to Jerusalem (comp. Rom. 15:27; and see below, Php. 2:25; Php. 2:30), and in Rom. 13:6 and Heb. 1:7, where the powers that be and the angels are respectively called ministers of God. But the great preponderance of New Testament usage appropriates it to priestly service (see Luk. 1:23; Rom. 15:16; Heb. 8:2; Heb. 8:6; Heb. 9:21; Heb. 10:11), which is obviously its sense here. The simplest interpretation of the whole passage would be to consider the Philippians merely as priests, and to suppose sacrifice to describe the chief function, and ministration the general function, of their priesthood. But the word sacrifice, though it might etymologically mean the act of sacrifice, has universally in the New Testament the sense, not of the act, but of the thing sacrificed. Accordingly, here it would seem that, following afar off the example of the great high priest, the Christian is described as at once sacrifice and priest, offering (see Rom. 12:1) his own body as a living sacrifice, holy, acceptable to God, and with it the sacrifice of praise and the sacrifice of doing good and communicating (Heb. 13:15-16, and below, Php. 4:18). This union of sacrifice and ministration, being the work of faith, is in St. Pauls view the thing really precious; his own death the mere preparation for it, in which he rejoices to spend and be spent for them.

I joy, and rejoice with you all.That is, I joy, and that in sympathy with you. First, I joy absolutely, in the feeling that to depart and be with Christ, following Him in His own way of suffering, is far better. Next, I joy in sympathy with you, in the sense of community of sacrifice, and brotherhood in suffering, for the sake of the one Lord. The emphasis laid on the latter clause harmonises with the old proverb, that sorrow is halved, and joy doubled, when it is shared with others.

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

c. Paul’s joy in their fidelity, Php 2:17-18 .

17. If I be offered Better, if I am even being poured out. The apostle hoped to live and witness their progress, but remembering the danger in which he stood, and the possibly near termination of his career, he rejoices even in that supposition. He seems to himself to be as a priest ministering at the altar, presenting the faith of the Philippians as a pure sacrifice to God, and, as he is in the act, he is suddenly slain, and his blood pours forth upon the sacrifice. So his death by martyrdom would be an offering poured forth upon their faith.

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

‘But also if I am offered as a libation 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.’

In the midst of his confidence he again recognises that he may possibly never see them again if his case goes against him. And he therefore wants them to recognise that he is not dismayed at the thought of possible martyrdom. If instead of release he is to complete their sacrifice of themselves, by himself being offered up as a libation on it by the shedding of his blood (like the pouring out on it of wine as an additional offering) he will have joy and rejoice with them all, and if it does happen he wants them also to rejoice with him. There is to be no thought of gloom. He has the mind of Christ in regard to suffering, willing even for martyrdom to be his lot. To be offered up to God in martyrdom is a privilege not a trial. Thereby he will share Christ’s sufferings and also share His reign in Heaven (Rev 20:4). It is a reminder of the solemn words in Php 1:28 that they are still in the midst of conflict and may be required to suffer on His behalf.

‘On the sacrifice and service of your faith.’ These words demonstrate the truth of what we have seen before, that they are to be seen as offered up as a sacrifice along with Christ. Their responsive faith to Him has involved them in sacrifice and priestly service, as they offer themselves up to have their part in His sacrificial death. It was hinted at in Php 2:1 a, was made clear in Php 2:5-8 and was emphasised in their need to be ‘without blemish’. While sacrifice is not specifically mentioned in Php 2:5-8 a voluntary obedience to death could indicate nothing else. He was the willing sacrifice on behalf of many (Mar 10:45; Heb 10:5-10). So having called on them to share the mind of Christ in this regard, Paul is willing to put the final seal on their sacrifice by himself being offered as a libation. He recognised that unless the corn of wheat falls into the ground and dies it abides alone, but if it die it brings forth much fruit (Joh 12:24).

Fuente: Commentary Series on the Bible by Peter Pett

Php 2:17. Yea, and if I be offered, &c. The proper import of the words rendered offered upon, is, “to be poured forth, as a libation.” Almost every reader must know, that as oil and wine made a part of the provisions of the table which God had ordained in the Jewish ritual, a proportionable quantity of each should attend every bullock, goat, ram, lamb, or kid, which was presented at his altar; so the heathens likewise used such libations; and sometimes they used blood, mingled with wine, in honour of idol deities. See Psa 16:4. The Apostle considers the faith of the Philippians as an acceptable sacrifice presented to God; andif he incurred martyrdom for his zeal to promote it, he might speak of his blood, as a libation poured out, with great beauty and propriety. One cannot but observe the heroic manner in which the Apostle here speaks of his suffering; which he considers as matter of congratulation rather than of condolence. It brings to mind the behaviour of the brave Athenian mentioned by Plutarch, who returned to Athens from the victorious battle of Marathon, bleeding to death with the wounds he had received in the action; and coming directly to the house where the magistrates were assembled, uttered only these two words, , : “Take your share of our joy;” and immediately dropped down dead at their feet.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 2:17 . The connection of ideas is this: What Paul had said in Phi 2:16 : . . ., presupposed, in the first place, that he himself would live to see the further development described in Phi 2:15 : . Now, however, he puts the opposite case, so as to elevate his readers to the right point of view for this also, and says: “ But even if I should be put to death in my vocation dedicated to your faith,” etc. Van Hengel finds in these words the contrast to the hope of living to see the Parousia . But this hope is not expressed in what precedes, since the result . . . was conditioned, not by the apostle’s living to see the Parousia , but only by his living to see the described perfection of his readers; inasmuch as, even when arisen at the Parousia, he might glory in what he had lived to see in the Philippians. Many others are satisfied with making these words express merely a climax (in relation to ) (see especially Heinrichs and Matthies); but this is erroneous, because in the preceding verse is neither the main idea, nor specially indicative of tribulation. Arbitrary and entirely unnecessary is, further, the assumption of an opponent’s objection (“at vero imminent tristissima! ”) to which Paul replies; or the explanation of by the intervening thought: “ non, ie n’ai pas travaill en vain, mais au contraire, ” etc., Rilliet; comp. also Erasmus, Paraphr . In a similar but direct way Hofmann gains for the explanation, but on the contrary , by connecting it antithetically with the preceding negative clauses . . ., which, with the right explanation of the following words, is impossible. According to de Wette (comp. also Storr and Flatt), Phi 2:17 connects itself with Phi 1:26 , so that forms a contrast to Phi 2:25 , and all that intervenes is a digression. But how could any reader guess at this? The suggestion is the more groundless, on account of the in Phi 2:17 corresponding so naturally and appositely with the in Phi 2:16 .

. . .] if I even (which I will by no means call in question) should be poured out, etc. On the concessive sense of ( 1Co 4:7 ; 2Co 4:3 ; 2Co 4:16 ; 2Co 5:16 ; 2Co 7:8 , al. ), see Herm. ad Viger . p. 832; Klotz, ad Devar . p. 519. The case supposed is thus rendered more probable than by the reading of E G, ( even assuming that I ). Stallbaum, ad Plat. Ap. S . p. 32 A; Gorg . p. 509 A; Schmalf. Syntax d. Verb . sec. 99 f. The protasis beginning with extends to . . . As in Phi 2:12 , so also here Hofmann makes the violent assumption that the apodosis already begins at . . . . with again to be supplied, whilst at the same time there is imputed to this . . . ., in order to give an appropriate turn to the assumed antithesis for , a tenor of thought which the words do not bear; see below.

] I become offered as a, libation, poured out as a drink-offering (2Ti 4:6 , frequently in all classical writers; see also Schleusner, Thes . V. p. 79; Suicer, Thes . II. p. 993). The sense stripped of figure is: if even my blood is shed , if even I should be put to death . [132] Paul represents his apostolic exertions for the faith of the Philippians as an offering (comp. Rom 15:16 ); if he is therein put to death , he is, by means of the shedding of his blood in this sacrifice, made a libation , just as among the Jews (Num 28:7 ; Num 15:4 ff.; Joseph. Antt . iii. 9. 4; see generally, Ewald, Alterth . p. 46 f.; Saalschtz, M. R . p. 314 f.) in the sacrifices, together with meat-offerings, libations of wine were made, which were poured upon the ground from sacred vessels ( ) at the altar. As to the Hellenic sacrificial libations, see Hermann, Gottesd. Alterth . 25, 15 f. On the figurative representation of the shedding of blood as a , comp. Anthol . ix. 184. 6: , Ignatius, Rom 2 ; .

The present tense is used, because Paul has strongly in view his present danger (Phi 1:20 ff.); Khner, II, 1, p. 119 f. Rilliet (comp. Wetstein) takes the passive erroneously: I am besprinkled (which also does not correspond with the present tense), making Paul say, “que la libation prparatoire du sacrifice a coul sur sa tte.” Confusion with , Plut. Alex . 50, de def. orac . 46; Strabo, iv. p. 197; Eur. Or . 1239; Antip. Sid. 73 ( Anthol . 7:27).

. . . . . . .] at the sacrifice and priestly service of your faith , that is, whilst I present your faith as a sacrifice and perform priestly service in respect to it; the sense of this, stripped of the figure , is: whilst I, by furtherance of your faith in Christ, serve God , as by the offering and priestly ministration of a sacrifice. . is the object which is conceived as sacrificed and undergoing priestly ministration; and have one article in common, and are thereby joined so as to form one conception. But ( priestly function , comp. Luk 1:23 ; Heb 8:6 ; Heb 9:21 , and frequently in the LXX.; see Schleusner, Thes.; comp. also Diod. Sic. i. 21, and, for the figurative use of the word, Rom 15:16 ; Rom 15:27 ) is added by the apostle as a more precise definition , because the mere would leave it uncertain whether he was to be considered as a priest , whereas Paul desires expressly to describe himself as such. , as always in the N. T., is sacrifice , so that the idea is: at the sacrifice and priestly service of your faith; hence there is no necessity for taking it as sacrificing , or the act of sacrifice (Herod. iv. 60, viii. 99; Herodian, viii. 3. 5, i. 36. 12, al .). The , however, is simply to be taken as at , as in Phi 1:3 and frequently; not as to, in addition to (Beza, Raphel, Matthies, de Wette, Weiss, and many others; comp. also Hofmann), or with the Vulgate as supra (Heinrichs, Hoelemann, van Hengel), in the sense of the (heathen) mode [133] of the libation, an interpretation which should have been precluded by the addition of the abstract . . Finally, although Paul’s official activity concerned the faith of all his churches, he says with the same right of individualizing reference as in at Phi 1:24 and many other passages. The passage is peculiarly misunderstood by Hofmann, who holds that has the sense in association with; that . is the genitive of apposition to and .; that the sacrificing and ministering subject is not the apostle, but the Philippian church , which, when it became believing , had presented its own sacrifice to God, and has been constantly honouring Him with its own work of service . Accordingly Paul says that, even though his labours should end in a violent death, yet the shedding of his blood would not be an isolated drink-offering, but would associate itself with their sacrifice . But this would only make him say, with artificial mysteriousness, something which is perfectly self-evident (namely: after that ye became believers, and whilst ye are believers). Moreover, would thus be made to express two very different relations, namely, with after, after that , and with the at, during . And how could a reader discover from the mere . . . the alleged antithetical reference of an isolated drink-offering, especially as no antithesis of the persons is even indicated by being placed first (immediately after )? The entire explanation is a forced artificial expedient in consequence of the mistaken assumption that an apodosis begins after , and a new section sets in with . [134]

] Apodosis down to : I rejoice , not at the . . (Chrysostom, who connects . . . . . with ; comp. Oecumenius; so also Rilliet), for it is mere arbitrariness to separate the sacrificial expressions and . . . . and attach them to different parts of the sentence, and because , as the point of the apodosis, would have been placed before . . . . .; but at the : I rejoice to be employed for so sacred a destination . Theophylact appropriately remarks: , , and Theodoret: . . Comp. Grotius, Heinrichs. The ground of the apostle’s joy, assumed by many (including Flatt, Hoelemann, Matthies, de Wette): because my death will tend to the advantage of the gospel (Phi 1:20 ), and also the interpretation of Weiss: that joy at the progress of the Philippians towards perfection is intended, are both quite gratuitously imported into the passage. The explanation of it as referring generally to inward joyfulness of faith (Wiesinger) or divine serenity (Ewald), does not correspond with the protasis, according to which it must be joyfulness in the prospect of death . “Even if I am compelled to die in this sacrificial service, I rejoice therein,” and that, indeed, now for the case supposed; hence not future .

. ] is wrongly explained by most commentators: “ and I rejoice with you all ” (so Chrysostom, Theophylact, Luther, Calvin, Heinrichs, Matthies, van Hengel, Rilliet, de Wette, Wiesinger, Ewald, Schneckenburger, Weiss, Hofmann, and many others); along with which explanation Chrysostom, Theophylact, and various of the older expositors, bring forward another ground for this joint joy than for the (Chrysostom: , , ; comp. Schneckenburger). Decisive against this interpretation is the which follows in Phi 2:18 , a summons which would be absurd, if . . meant: “I rejoice with you. ” The Vulgate already rightly renders: congratulor (comp. Jerome, Beza, Castalio, Grotius, Storr, Flatt, Rheinwald, Hoelemann, Bisping, Ellicott, Lightfoot), I congratulate you, all , namely, on the fact that I am poured out in the service of your faith. Such a martyrdom, namely, for the sake of their faith , how it must have elevated and honoured the readers, their whole church; for such a martyr death concerned them all! Comp. on Eph 3:13 ; it redounds to their glory , if the apostle sheds his blood on account of their Christian standing established by him. It is in this light that Paul wishes his , should it occur, to be regarded by his readers, and therefore gracefully and ingeniously represents it (though Hofmann holds this to be impossible) as something on which he must congratulate them all. Pauline linguistic usage is not to be urged in objection to this view (Weiss), as Paul employs elsewhere only in the passages 1Co 12:26 ; 1Co 13:6 , and these are balanced by Phi 2:17-18 here. Van Hengel and de Wette have erroneously objected that it would have been ( 3MMal 1:8 ). The active as well as the middle may convey either meaning, to rejoice along with , or gratulari (Polyb. xxix. 29:7. 4, xxx. 10. 1; Plut. Mor . p. 231 B; 3MMal 1:8 ). See Valckenaer, Schol . I. p. 54.

[132] This (since the time of Chrysostom) unanimous interpretation of the figurative expression has been abandoned by Otto, Pastoralbr. p. 214 f., who explains it as referring, not to the shedding of blood, but to the severance of the apostle’s life in his vocation from intercourse with the world by his imprisonment. An abortive suggestion, the forced result of incorrect assumptions.

[133] On this mode of libation rests the expression , to pour a libation over something (Herod. ii. 39, iv. 60. 62, vii. 167; Aesch. Ag. 1395; Plut. Rom 4 ).

[134] In which . are supposed to serve merely as an introduction for the exhortation which follows; thus Paul would be made to say, that even for that supposed case of the he is in a joyful mood, and he rejoices with any person in the church whose heart is joyful (all this is supposed to be implied in !).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2149
MINISTERIAL ZEAL DEPICTED

Php 2:17-18. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause also do ye joy, and rejoice with me.

THE hope of benefiting immortal souls is most delightful to a benevolent mind; and a successful issue to our labours is replete with joy. The disciple who was honoured with his Masters love beyond all others, even he knew no greater joy than to see his children walk in truth [Note: 3 John, ver. 4.]. This accounts for the extreme earnestness with which St. Paul laboured for the salvation of men, and for their sake. He knew, that, even in the eternal world, it would augment his happiness to see that he had been instrumental in saving others; and that he should rejoice in the day of Christ, when he found that he had not laboured in vain, or run in vain [Note: ver. 15, 16.]. Indeed, so entirely was he swallowed up in the prosperity of his converts, that he was ready even to die for them, if need were; yea, and to welcome the most cruel death as a blessing, rather than to deprecate it as an evil, if only it might be subservient to the welfare of their souls. This is a most remarkable assertion: and, for the purpose of unfolding it, I will shew,

I.

What was the event which is here so gladly welcomed

The event itself was martyrdom
[The terms in which he speaks of martyrdom need explanation amongst us; but to Christians of that day, conversant as they were with the Jewish ritual, they would convey his meaning in a most intelligible and striking form.
The Jews had sacrifices offered every morning and every evening throughout the year. Upon these sacrifices were offered a meat-offering of flour mingled with oil, and a drink-offering of wine [Note: Num 28:3-7.]. Now, these sacrifices represented, not only the Great Sacrifice which was in due time to be offered for the sins of men, but Christians themselves, who, at the time of their conversion, are given up to Almighty God to serve him, and to glorify his name. The ministers who were instrumental in bringing them to Christ were, so to speak, the priests who offered them up: in conformity with which idea, St. Paul speaks of being the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost [Note: Rom 15:16.]. But, in the passage before us there is a peculiar beauty: for the people are regarded, not only as the sacrifice that was offered, but as the priests that offered it; since, in the very act of believing, they performed that service, which, in other sacrifices, was performed by the priest [Note: .]. And this is the very thing noticed by St. Paul in another place, when he beseeches men to present their own bodies a living sacrifice unto God, as an acceptable and reasonable service [Note: Rom 12:1.]. This, too, is beautifully intimated by the Prophet Isaiah, as characterizing, in a very eminent degree, the millennial period, when converts will shew an extraordinary readiness to devote themselves to God: All the flocks of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee (not waiting for a priest to lead them, but presenting themselves for sacrifice at the foot of the altar); they shall come up with acceptance on mine altar; and I will glorify the house of my glory [Note: Isa 60:7.].

Now, says the Apostle, since I have seen you so willingly present yourselves as sacrifices to the Lord, I am willing to have my own blood poured forth as a libation or drink-offering, that so every one of your sacrifices may be complete, and God may be glorified in us all. And, whoever be the instrument to draw forth my blood, or with whatever horrors the shedding of it may be accompanied, I account that not worth a thought: I am in daily expectation of suffering martyrdom; and I am willing to suffer it for your sake, in any way that God himself shall see fit.]
This he was ready to welcome as a ground of joy
[Doubtless, to flesh and blood, the prospect of a cruel death was terrific. But the Apostle was borne up far above all the feelings of unassisted nature, and was enabled to contemplate the deepest sufferings with joy: he could look forward to death itself, not as an object of terror, but as a ground of universal joy. For, with respect to his converts, though it would deprive them of his instructions, and rob them of their dearest friend, yet it would tend to confirm them in the faith they had received, and would embolden them to serve the Lord without fear, yea, and with tenfold greater earnestness than ever. With respect to Jehovah, too, it would reflect on him the highest honour: for, though by the murderers, he would be dishonoured, by the victim he would be glorified; since it would be made obvious to all, how worthy he is to be loved and served, and how able he is to succour his tempted people under all that they may be called to suffer for his sake. And with respect to himself, death in such a cause would be the highest honour that could be conferred upon him [Note: Act 5:41.]; and he had no doubt but that a proportionably augmented weight of glory would be awarded to him at the tribunal of his God [Note: 2Co 4:17-18. Mat 5:11-12. Heb 11:26.].

Under these circumstances, death had no terrors for him: on the contrary, however his blood should be shed, he called on them to rejoice, both with him and for him; since the event, properly viewed, would be no other than a ground of mutual congratulation.]
Let us next consider,

II.

What the welcoming of such an event should teach us

The Apostles spirit and conduct differ widely from that patriotic ardour which has wrought up many to the contempt of death. Pride has been in them the chief incentive, and the hope of immortalizing their own memory. As for the love of immortal souls, it has never once entered into their minds; nor have they shewn any desire that God should be glorified in them. But, in the Apostle, piety to God, and love to man, were the great principles in operation; and self was as much forgotten, as if he had known that the record which he had given of his views would perish with him. His exalted feelings on this occasion shew us,

1.

The value of the soul

[Of what incalculable value must their souls have been in the Apostles eyes, when, for the advancement of their welfare, he was ready to welcome even martyrdom itself! Yet were his views perfectly correct: for the soul of any individual whatever is of more value than the whole world. Beloved brethren, if another person could do and suffer so much for you, what ought not you to do or suffer for the welfare of your own souls? Should it be any difficulty to you to devote yourselves to God? or should you regard, for one moment, the contempt or obloquy which you may incur for His sake? Methinks, you are blushing for your lukewarmness and cowardice: you are ashamed, that the things of time and sense can retain such influence over your minds. And, in truth, well may the most diligent amongst us be ashamed, when we think how near we are on the borders of eternity; and what a sacrifice they must become to the justice of God hereafter, who have not surrendered themselves as living sacrifices to his honour in the present world.]

2.

The wonderful love of the Lord Jesus Christ to our sinful race

[This which is spoken of in my text has been done for us by our Lord Jesus Christ; of whom it is said, He poured out his soul unto death [Note: Isa 53:12.]. He even came from heaven for this very purpose, and assumed our nature that he might be capable of doing it. And this he did too, not merely as a witness for the truth, or as an example to the Church, but as an atonement for the sins of all mankind. On him were laid the iniquities of us all: and, when he saw what a bloody baptism he was to be baptized with, he was quite straitened until it should be accomplished; so ardently did he desire the wished-for period. Nor was it for friends and brethren that he poured forth his blood, but for his very enemies, even for the very people who nailed him to the cross: and this too, not in the midst of consolations and supports, but under a sense of Gods wrath, and in the depths of dereliction. O! who can tell what manner of love this was? Truly, its height and depth, and length and breadth, are utterly unsearchable, and incomprehensible. Brethren, you contemplate with wonder and gratitude the example of St. Paul: but what must you think of our Lord Jesus Christ? I charge you, beloved brethren, be not insensible of this: but set it before you, and meditate upon it, till it has penetrated your inmost souls, and filled you with all the fulness of God [Note: Eph 3:18-19.].]

3.

What is the proper character of a Christian minister

[Even a private Christian ought not to fall short of the example before us: for St. John says, Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren [Note: 1Jn 3:16.]. What then becomes the Christian minister, who has consecrated himself to the service of the sanctuary, and bound himself, by the most solemn ties, to live only for his God! The union of love and zeal which the Apostle manifested on this occasion should be visible in the whole of his walk before God; so that at all times he may appeal to his people as the Apostle did; We were gentle among you, even as a nurse cherisheth her children; so, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us [Note: 1Th 2:7-8.]. O that there were in us such a heart as this! What blessings should we be to the places where our lot is cast!

And how ready should we be to go forth, wherever our God may call us; accounting nothing of the trials that may await us, even though life itself were the sacrifice that we were called to make. Dear brethren, let it not be said of you, All men seek their own, and not the things of Jesus Christ [Note: ver. 21.]; but beg of God that you may rise to your proper character; and be enabled to follow the Apostle, as he followed Christ.]

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

17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

Ver. 17. Yea, and if I be offered ] Or, be poured out as a drink offering upon the sacrifice, &c., to seal up my doctrine, whereby I have brought you to the obedience of faith. Bishop Ridley in a letter to Bishop Brooks of Gloucester, writeth thus: “As for the doctrine which I have taught, my conscience assureth me that it was sound and according to God’s word, to his glory be it spoken; the which doctrine, the Lord being my help, I will maintain, so long as my tongue shall wag, and breath is within my body, and in confirmation thereof seal the same with my blood.”

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

17, 18 .] These verses are closely connected with the preceding; not, as De W., al., with ch. Phi 1:26 , which is most unnatural, and never would occur to any reader. The connexion is this: in Php 2:16 he had tacitly assumed ( . .) that he should live to witness their blameless conduct even till the day of Christ. Now , he puts the other alternative that the dangers which surrounded him would result in his death: and in that case equally he rejoiced, &c.

implies more probability than : in the former the case is presupposed, in the latter merely hypothesized. Klotz in Devar. p. 519 f., gives two examples from Xen.’s Anabasis: (1) , (iii. 2. 24), a supposition evidently thought improbable: (2) , , (vi. 4. 27), where as evidently the speaker believes that Cleander does entertain the thought. The difference is explained by the common rules of emphasis. In , the stress is on , which is simply ‘ posito ,’ and the ‘ even ’ belongs to that which is assumed : in , the stress is on , even , and the strangeness belongs not to the thing simply assumed, but to the making of the assumption. In the present case then, the Apostle seems rather to believe the supposition which he makes.

] not future, but present ; If I am even being poured out , because the danger was besetting him now , and waxing onward to its accomplishment. He uses the word literally, with reference to the shedding of his blood. “He represents his whole apostolic work for the faith of the Philippians, as a sacrifice : if he is put to death in the course of it, he will be, by the shedding of his blood, poured out as a libation upon this sacrifice, as among the Jews (Num 28:7 ; Num 15:4 ff. Jos. Antt. iii. 9. 4. Winer, Realw., s. v. Trankopfer) and heathens, in their sacrifices, libations of wine were usual, which were poured over the offerings (Hom. Il. . 775, : cf. also Herod., ii. 39).” Meyer.

Wetst., al., would render it ‘ affundor ’ ( ), and understand it of the pouring of wine over a live victim destined for sacrifice but wrongly.

The is the sacrifice : i.e. the deed of sacrifice, not the victim, the thing sacrificed. , priest’s ministration , without another article, signifying therefore the same course of action as that indicated by , viz. his apostolic labours: see below.

. , gen. objective; your faith is the sacrifice , which I, as a priest, offer to God. The image is precisely as in Rom 15:16 , where he is the priest, offering up the Gentiles to God. And the case which he puts is, that he, the priest, should have his own blood poured out at, upon (i.e. in accession to: not locally “upon:” for it was not so among the Jews, see Ellic. here), his sacrificing and presentation to God of their faith.

] not to be joined with , as Chrys., but absolute, I rejoice for myself ( , , Thl.) and congratulate you (so the Vulg. rightly, and all.: not, ‘ rejoice with you ,’ as most Commentators (even Ellic.). Meyer well observes that the following verse is decisive against this: for if they rejoiced already, what need of ? congratulate you, viz. on the fact that I have been thus poured out for your faith, which would be an honour and a boast for you. De W.’s objection, after Van Hengel, that to congratulate would be is futile: cf. schin. p. 34, : Demosth. p. 194, ):

Fuente: Henry Alford’s Greek Testament

Phi 2:17-18 . MUTUAL REJOICING IN CHRISTIAN SERVICE.

Fuente: The Expositors Greek Testament by Robertson

Phi 2:17 . “Nay, although I should even be offered (lit. ‘poured out as a libation’) upon the sacrifice and sacred service,” etc. leaves abundant room for the possibility, as distinct from , which barely allows the supposition. See esp [2] . Hermann on Viger , no. 307. The metaphor of this verse has given rise to much discussion. It is admitted that . = to be poured out as a drink offering. Cf. 2Ti 4:6 , . But what is the meaning of ? Is it “upon,” “over,” or “in addition to,” “concurrently with”? Ell [3] . and others, holding that the Apostle refers to Jewish sacrificial usages in which, it is said, the drink-offering was poured, not over the sacrifice but round the altar, decide for the latter sense. Paul’s life would be a sacrifice additional to that of their faith. But, in writing to the Philippians, it is far more likely that he should illustrate from heathen ritual in which the libation took so prominent a place. In that case we have an apt parallel in Hom., Il. , xi., 775, , where can scarcely mean anything but “upon”. After all, the decision between the two does not affect the sense. The offering of Paul in either case, instead of being a cause of sadness and despair, is really the climax of their sacrifice, the libation which crowns it. Zahn ( op. cit. , p. 296 297), followed by Hpt [4] . , joins with in the sense of “I rejoice on account of the sacrifice,” etc. This is certainly attractive, but seems too bold in view of the order of the words. . . . . Here, again, unnecessary difficulties have been raised over the question whether Paul or the Philippians are to be regarded as offering the sacrifice. There is no evidence that the Apostle wishes to strain the metaphor to the breaking point. He has been urging them to preserve their Christian faith pure and unfaltering. That will be a joy to him in the day of Christ. But now another thought crosses his mind. What if in his Christian labours he should fall a victim? The idea gives a sacrificial cast to his thinking, and he regards their faith ( i.e. , virtually, their Christian profession and life), on the one hand, as a , an offering presented to God ( cf. Rom 12:1 ), and, on the other, as a , a sacred service, the presenting of that offering. (For the ritual use of . in Egyptian Papyri see Dsm [5] . , BS [6] . , pp. 137 138). “Even although I should fall a victim to my labours in the cause of Christ, I rejoice because your faith is an accomplished fact. I rejoice on my own account ( ) because I have been the instrument of your salvation. I also share in the joy ( ) which you experience in the new life you have received.” This paraphrase, perhaps, expresses the real force of the words in their close connexion with the context. We can see no ground for translating (with Lft [7] . and others) as “congratulate,” a translation which surely misses the point of the language. Cf. 1Co 12:26 .

[2] especially.

[3] Ellicott.

[4] Haupt.

[5] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[6] Bibelstudien

[7] Lightfoot.

Fuente: The Expositors Greek Testament by Robertson

and if = even if (App-118)

offered = poured out (as a drink offering). Greek. spendomai. Only here and a Tim Php 4:6.

upon. App-101.

service. App-190.

faith. App-150.

Fuente: Companion Bible Notes, Appendices and Graphics

17, 18.] These verses are closely connected with the preceding; not, as De W., al., with ch. Php 1:26, which is most unnatural, and never would occur to any reader. The connexion is this: in Php 2:16 he had tacitly assumed ( . .) that he should live to witness their blameless conduct even till the day of Christ. Now, he puts the other alternative-that the dangers which surrounded him would result in his death:-and in that case equally he rejoiced, &c.

implies more probability than : in the former the case is presupposed, in the latter merely hypothesized. Klotz in Devar. p. 519 f., gives two examples from Xen.s Anabasis: (1) , (iii. 2. 24), a supposition evidently thought improbable: (2) , , (vi. 4. 27), where as evidently the speaker believes that Cleander does entertain the thought. The difference is explained by the common rules of emphasis. In , the stress is on , which is simply posito, and the even belongs to that which is assumed: in , the stress is on , even, and the strangeness belongs not to the thing simply assumed, but to the making of the assumption. In the present case then, the Apostle seems rather to believe the supposition which he makes.

] not future, but present; If I am even being poured out, because the danger was besetting him now, and waxing onward to its accomplishment. He uses the word literally, with reference to the shedding of his blood. He represents his whole apostolic work for the faith of the Philippians, as a sacrifice: if he is put to death in the course of it, he will be, by the shedding of his blood, poured out as a libation upon this sacrifice, as among the Jews (Num 28:7; Num 15:4 ff. Jos. Antt. iii. 9. 4. Winer, Realw., s. v. Trankopfer) and heathens, in their sacrifices, libations of wine were usual, which were poured over the offerings (Hom. Il. . 775, : cf. also Herod., ii. 39). Meyer.

Wetst., al., would render it affundor (), and understand it of the pouring of wine over a live victim destined for sacrifice-but wrongly.

The is the sacrifice: i.e. the deed of sacrifice, not the victim, the thing sacrificed. , priests ministration, without another article, signifying therefore the same course of action as that indicated by , viz. his apostolic labours: see below.

., gen. objective; your faith is the sacrifice, which I, as a priest, offer to God. The image is precisely as in Rom 15:16, where he is the priest, offering up the Gentiles to God. And the case which he puts is, that he, the priest, should have his own blood poured out at, upon (i.e. in accession to: not locally upon: for it was not so among the Jews, see Ellic. here), his sacrificing and presentation to God of their faith.

] not to be joined with , as Chrys., but absolute, I rejoice for myself ( , , Thl.) and congratulate you (so the Vulg. rightly, and all.: not, rejoice with you, as most Commentators (even Ellic.). Meyer well observes that the following verse is decisive against this: for if they rejoiced already, what need of ?-congratulate you, viz. on the fact that I have been thus poured out for your faith, which would be an honour and a boast for you. De W.s objection, after Van Hengel, that to congratulate would be is futile: cf. schin. p. 34, :-Demosth. p. 194,- ):

Fuente: The Greek Testament

Php 2:17. , but if even) Look back at Php 1:22, note.- , Engl. Vers. if I am even offered upon the sacrifice and service; Bengel gives, if I am poured out on the victim and sacrifice) The Philippians, as well as the other nations converted to the faith, were the oblation; Paul was the minister [not here primarily, the offering, or oblation, as Engl. Vers. implies], Rom 15:16; and as at the holocausts, a libation of wine was usually made, and it was poured out at the base of the altar, so Paul rejoices that his blood should be poured out. The future accomplishment of the sacrifice was matter of joy to both. Here is the superior excellence of martyrdom. The phrase is in consonance with the punishment of the sword, which awaited Paul.-, the victim, the sacrifice) To this refer, I rejoice with you, rejoice ye.-, service) To this refer, I rejoice, and rejoice ye with me.

Fuente: Gnomon of the New Testament

Php 2:17

Php 2:17

Yea, and if I am offered upon the sacrifice and service of your faith,-He adds this to show the spirit he had imbibed from Christ. If the sacrifice of his life was needed to make their faith and service acceptable to God, he would rejoice.

I joy, and rejoice with you all:-[He was glad to make the offering of his life, if this supreme sacrifice was demanded. He would not shrink back, but would meet it gladly, if this, and all the more readily since he could have his joy with them. He was glad on his own account that he had been the instrument in their conversion.]

Fuente: Old and New Testaments Restoration Commentary

and if: Phi 2:30, Phi 1:20, Act 20:24, Act 21:13, 2Co 12:15, 1Th 2:8, 2Ti 4:6, 1Jo 3:16

offered: Gr. poured forth

the sacrifice: Phi 4:18, Rom 12:1, Rom 15:16, Heb 13:15, Heb 13:16, 1Pe 2:5

I joy: 2Co 7:4, Col 1:24, 1Th 3:7-9

Reciprocal: Exo 29:40 – a drink Lev 2:9 – an offering Lev 8:23 – Moses took Num 15:5 – General Num 28:7 – to be poured Jdg 16:30 – die 2Sa 23:16 – poured it Neh 6:11 – would go Psa 96:8 – bring Isa 53:12 – poured Isa 60:6 – they shall show Isa 66:20 – an offering Eze 43:27 – make Dan 12:3 – turn Mal 3:3 – an Mat 5:12 – Rejoice Luk 15:6 – his Act 16:25 – sang Rom 5:3 – but we Rom 12:15 – Rejoice Rom 14:8 – we die unto 1Co 13:6 – rejoiceth 2Co 4:12 – death 2Co 11:23 – in deaths 2Co 12:10 – I take Gal 4:19 – of Phi 3:1 – To write Heb 1:14 – ministering Jam 1:2 – count Rev 6:9 – I saw Rev 14:13 – and their

Fuente: The Treasury of Scripture Knowledge

(Php 2:17.) -But if even I am being poured out on the sacrifice and service of your faith. is not quin, as Beza translates it, and he is generally followed by Am Ende and others, who find no contrast. De Wette connects it with Php 1:25, which is too remote for such a purpose, as is also Php 1:21, the reference of Storr. Hoelemann supposes the contrast to be with -Quid, O Paule, recordaris , quum undique stipent et urgeant, quae tristissima praesagiant? But such an association had no place in the fearless and elevated heart of the apostle. Rilliet supposes the reference to be to an unexpressed thought-I have not laboured in vain-non, pense-t-il en lui-mme je n’ai pas travaill en vain, mais au contraire. The antithesis in is to the general thought implied in the previous verse. Not that, as Alford, following Schrader and van Hengel, says, he tacitly assumes he should live till the day of Christ. He would have cause of joy laid up for the day of Christ, if he saw the Philippians acting as he had enjoined them; on the other hand, should he be cut off, that joy would not be frustrated.

The phrase -if even, supposes a case which has some probability of occurrence, not a case put for argument or illustration-a form indicated by the reverse position of the particles . Klotz, Devarius, ii. p. 519. If even I am being poured out, as I feel that I am- -; and if I am poured out, should it really come to this, as it may- .

The next clause is a vivid sacerdotal image. The reference in is to the libation poured upon the sacrifice, or at least round the altar, and is to be understood of his own death, Num 15:5; Num 28:7. Hesychius and Suidas explain it by -an explanation right as to general sense, but not correct as to special meaning or form of representation. The preponderant use of in the New Testament, is the thing sacrificed, but it is not, as Ellicott affirms, its uniform meaning. It denotes the sacrifice, not simply the process as a rite, but the victim offered in the performance of that rite-a devoted thing or animal in its ritual presentation to God. The noun is the priestly ministration, as in Luk 1:23; Heb 8:6; Heb 9:21 -ministration which the apostle supposes himself to conduct, and not their ministration in promoting Christianity, as Wahl makes it. (Sub voce .) The genitive is that of object, and is related to both the nouns with a common article. Their faith was the matter of the sacrifice, that which the priestly ministration handled. The apostle’s image is that of an altar, on which their faith is laid by him as priest, while his own blood is being poured out as the usual drink-offering or libation. It is an error, both in philology and imagery, on the part of Rilliet, to render-Je suis asperg, ou j’ai reu l’aspersion, as if the allusion were to a victim on which a libation had been poured so as to consecrate it for the altar- being in that case the appropriate term, and it is the term occurring in the majority of the quotations in Wetstein, who adopts the same view. It is no less wrong to suppose the Philippians to be as priests offering their own faith to God-connecting exclusively with , than to regard the Philippians themselves as constituting the , for the image is different here from Rom 15:16. We need scarcely mention the opinion that the money gift of the Philippians is referred to, or quote the view of Rettig, that Christ is the , thus separating it from , and the this pecuniary present. We take in its ordinary acceptation, upon, not as meaning whrend-during, with Meyer, nor with Ellicott as signifying in addition to, or in, denoting merely a concomitant act. Ellicott’s objection to the rendering upon, is, that the libation among the Jews was poured not on the altar, but around it. But it is needless to suppose, that in using such a figure the apostle was bound to keep by the strict letter of the Hebrew rubric, for the very supposition of a drink-offering of human blood was of all things most opposed to it; and he here speaks of his own violent death, or, as Theophylact strips the figure- . As their faith is laid by himself upon the altar, and he engaged in the act of presenting it, his own blood is poured out upon it, and serves as a libation to it,-the blood of the officiating priest, suddenly slain, would naturally be sprinkled over the sacrifice which he was offering to God. The apostle’s death, as a martyr, was felt by him to be a very likely event; and while that death would be a judicial murder, it would yet be an offering poured out on the faith of his Philippian converts. But the prospect of such a death did not fill him with gloomy associations, for he adds in a very different spirit-

-I rejoice and give joy to you all. That the compound verb may bear this sense in the active voice, is plain from many examples. Passow sub voce. The Vulgate has congratulor. In the New Testament, when persons are the objects, it seems to bear the same meaning. Luk 1:58 -Elizabeth’s neighbours and relatives heard of the birth of her son- -and they rejoiced with her, or gave her their congratulations. Luk 15:6; Luk 15:9 -on the part of the shepherd who has found his wandered sheep, and on the part of the housewife who has recovered her lost piece of silver, the cordial call to friends and kinsfolk is- -rejoice with me, that is, be partakers of my joy, or wish me joy. See also Sept., Gen 21:6; 3Ma 1:8. The ground of this joy and congratulation is not, however, marked by the previous . Such appears to be the view of Chrysostom; but is especially connected with , and in Paul’s style usually follows when connected with it. 1Co 13:6; 1Co 16:17. The cause of the joy is what is told in the entire verse. His martyrdom, viewed in the light in which he presents it, was anticipated with joy and congratulations. The reference in Php 1:20 is explanatory to some extent, but cannot be taken, with De Wette, as either a full or an apposite illustration. The apostle is not content with what he has said, but he invites a perfect reciprocity of feeling:-

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

Php 2:17. This verse contains a very beautiful thought concerning the unselfishness of Paul. Offered is from SPENDO which means literally “to be poured out.” Paul did not know how his present situation would terminate (verse 23), or whether he would have to give up his blood on the executioner’s block (as he finally did after the second arrest according to 2Ti 4:6). However that may be, he was willing to make such a sacrifice if called upon to do so. But even such a service was regarded by him as small in comparison with the services of the church at Philippi. The figure of being offered (“poured out”) is drawn from a service under the law of Moses. (See Exo 29:40-41; Lev 2:1 Lev 2:6 Lev 23:13 Lev 23:18 Lev 23:37.) These liquid offerings were “poured” upon the main sacrifice to combine a service to God. They might well be called a minor offering or sacrifice, and that upon which they were poured a major one in comparison. Paul was willing to represent himself as a minor sacrifice, poured upon the major one of the faithful service of the Philippians. Even that humble service would cause him to joy and rejoice with the brethren.

Fuente: Combined Bible Commentary

Php 2:17. Yea, and if I am offered. The literal meaning of the verb is, to be poured as a drink-offering over a sacrifice. And the thought in St. Pauls mind continues from the previous verse. I have laboured even to weariness, but I am ready to do more than this. I am ready to die, if my death would help to strengthen you in the faith. This he expresses by a figure familiar enough to the people among whom heathen sacrifices were common. In such sacrifices, that the offering might be rendered the more acceptable, wine was not unfrequently poured over the victim which was offered. The apostle is willing that his life should be looked upon in the same light, as ready to be spent in any way or sacrificed, if so be the cause of Christ may be helped thereby. It is not necessary, because the apostle has used the figure here, to suppose that he saw at the time of his writing any special danger of immediate death. On the contrary, in Php 2:24 of this chapter, he expresses a hope that he may soon come to Philippi. But we can see from a later use of this same verb (2Ti 4:6), I am already being offered, that he counted his whole life as devoted in the daily sacrifice of all for Christ

upon the sacrifice and service of your faith. The word rendered service here implies a religious service, and seems to indicate that the apostle was regarding the Philippians as themselves the ministers in the offering of their works done in faith to God. Thus they brought their faith as the sacrifice, and were themselves the offerers. The preposition would have a slightly different force with the two nouns. The apostle is ready to be poured out on the sacrifice at the time when it is offered, if only it may be offered.

I joy and rejoice with you all. That St. Paul had reached that stage of the Christian advancement when be could say to die is gain is seen from this Epistle. We need not then wonder at his joy over the prospect of departure, especially with such a thought to cheer him as the faith exhibited by his converts. That they should rejoice, and be encouraged by him to do so, is also natural, and makes up largely the theme of this present letter.

Fuente: A Popular Commentary on the New Testament

Behold here now St. Paul, the undershepherd, imitates Christ, that great and good Shepherd, in his readiness to lay down his life for the sheep; not for their reconciliation, but for their confirmation: If, says he, it shall please God that I be, by martyrdom, offered upon the sacrifice and service of your faith; that is, to establish you in the faith which I have taught you, and to confirm and seal the truth of it with my blood, I will rejoice therein for your sakes; and I desire you to rejoice with me, and to bless God for me in so doing.

Note here, The emphasis and elegancy of the apostle’s words, If I be offered up: a manifest allusion to the Jewish sacrifices, in which there was wine poured out as a libation upon the sacrifice, and then offered up to God. Thus, says he, if my blood, like wine, be poured forth, whilst I am employed by the preaching of the gospel to render you Gentiles an acceptable sacrifice, and a sweet-smelling savour unto God, I should rejoice even thus to die in your service, and for the confirmation of your faith.

Hence learn, That life itself is not, and will not be thought too dear, or accounted by the ministers of Christ too much, to lay down in the service of their people’s souls, and for the confirmation of their faith: If I be offered upon the sacrifice and service of your faith, I joy and rejoice.

Learn, 2. That the ministers of Christ should not preach any thing to their people, but what they dare seal and confirm the truth of, with their very blood, if God calls them thereunto. St. Paul had before preached the doctrine of the gospel to the Philippians, and now he stood ready to seal it with his blood.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul’s Willingness to Sacrifice

Paul had so absorbed Christ’s qualities that he was ready to die that the greater sacrifice of their lives of faith might be enhanced. He saw his death as a drink offering poured out on the altar. Often, drink offerings preceded other sacrifices to God. Paul rejoiced over any opportunity to serve. He knew they would likewise rejoice in opportunities to serve as he served, thus joining him in sacrificial service to God ( Php 2:17-18 ).

Fuente: Gary Hampton Commentary on Selected Books

Php 2:17-18. Yea, and if I be offered up Or, poured out, as properly signifies; upon the sacrifice and service of your faith Greek, ; the former word properly signifies a sacrifice, and the latter the performance of any public service, especially that pertaining to the worship of God. The apostle alludes to the Jewish sacrifices, which were prepared for the altar on which they were to be offered, by the Levites and priests, and on which, or on the meat-offerings that accompanied them, were poured oil and wine, which was the , or libation, Exo 29:40-41. Thus the apostle, representing himself as a priest, and the Philippian believers, and other converted heathen, as sacrifices prepared and offered for Gods acceptance through his ministry, speaks of his blood as a libation, which, costly as it was, he was willing to pour out on these sacrifices, if this might tend, in any degree, to confirm the faith of these Gentiles, establish them in the truth, and thereby render the oblation of them more acceptable to God. I joy and rejoice with you all Or, I rejoice and congratulate you all; that is, if while I am thus, , ministering as a priest, or employed in preparing and offering this living sacrifice, my blood should be the libation poured out upon it, I should rejoice even thus to die in your service, and for the confirmation of your faith. The apostles manner of speaking well agrees with that kind of martyrdom by which he was afterward offered up to God. For the same cause do ye joy and rejoice with me As I rejoice at the prospect of my sufferings for your good, so do you rejoice, or congratulate me also, on account of them; for, while suffering the last extremities in a cause like this, I am happy, and ought to be regarded as an object of congratulation rather than of condolence. Instead, however, of for the same cause, may be rendered, after the same manner; and then the sense will be, Rejoice you as I do, when ye suffer for the gospel, and partake with me in the joy arising from fidelity to Christ.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 7

MARTYRDOM

17. But if truly I am offered for a sacrifice and the ministry of your faith, I rejoice, and rejoice along with you all;

18. But you also rejoice, and rejoice along with me in this same thing. O what a contrast this triumph with the howling, shivering, cowardly religion of the present day! I have already notified my wife to wear no crape when I die. Mourning for the sainted dead belongs to a former dispensation, three thousand years behind the age, and is utterly out of harmony with the victories and triumphs of New Testament sanctification. Here while Neros sword is hanging over Pauls neck, and he knows not what minute it will drop and amputate his head (for a part of the punishment of the martyrs was to give them no notification of their impending doom), in this precarious attitude Paul here notifies the Philippian saints to get ready to shout, and to shout along with him; for he is going to have a hallelujah time when they cut his head off, and he wants all of the saints to be ready to help him shout. Good Lord, deliver us from a lugubrious religion, that makes us weep and mourn when there is a chance to go to heaven!

19-24. In this paragraph Paul notifies them of his determination to send Timothy to them so soon as he learns more about the decision of the imperial court with reference to himself. He also here speaks of a lamentable apostasy there in Rome. No wonder the disciples were discouraged and intimidated when they saw their great leader completely in the hands of their enemies, and the clouds of persecution accumulating and the darkness intensifying. Amid these prevailing defections he highly commends Timothy, his favorite son in the gospel, assuring them that he will send him to them when he ascertains more satisfactorily the trend of things appertaining to himself. I trust in the Lord that I myself will quickly come to you. This I rightly believe he did after his trial and acquittal, as he was charged with nothing criminal in Roman law, but simply disharmony with the apostate theocracy.

25-29. Before he got ready to send Timothy, who doubtless carried the good news of his acquittal along with this letter, Paul sent to them Epaphroditus, to comfort them till the convalescence of Timothy.

30. Because for the work of Christ he was nigh unto death, gambling his life, that he may supply your lack of ministry to me. In this Paul indulges a tacit hint to the Philippian saints that should have been helping him push the battle at Rome and elsewhere with all their might. He also in this letter very highly commends them for their faithful attention to his temporal needs, which he can no longer supply, as he faintly wishes his hands were disencumbered of the prisoners chain. Hence, this delinquency was doubtless in the ministry of the Word and the salvation work. Here we have a beautiful statement illustrating Epaphroditus perfect consecration to Gods work, in the fact that he staked all he hadphysical, mental, and spiritualfor God, using the gamblers word, paraboleusamenos, when he stakes all he possesses in a game of dice. How many of us are like Epaphroditus, just keeping all we possess on the table staked up for God!

1. Finally, brethren, rejoice in the Lord. To write the same things unto you to me is not irksome, but to you it is safe. Paul felt it his duty to write to them the very same truth which he had repeated over and over in his preaching while with them. This is an important argument for the sanctification of the preachers, which alone can make them utterly dead to popular opinion. Carnality is always foolishly gaping after something new, regardless of truth, sense, or salvation. A Methodist preacher, arriving on his circuit, preached on repentance, came around again and preached on repentance, and so continued preaching on repentance, till the people, awfully bored, asked him for a new subject; to whom he responded, All right! I will give you a new sermon whenever you repent. In the olden time they cried out to the prophets, Why do you not give us something new? we are worn out with your old subjects; line upon line, and precept upon precept. When a presiding elder, I always dreaded to see certain popular, high-soaring, metropolitan pastors light on a city station; for I knew they would stay the full quadrennium, and freeze the Church into an iceberg; with etiquettical negative policy, they would antagonize nothing, preach to please the people, and let them slip through their fingers into hell. The unsanctified preacher, incompetent to preach the great truths of experimental salvation over and over, with his eye on the judgment-bar, where God will require the people at his hands, when he goes to his appointment, soon preaches all of his gospel sermons. Then he must go off on wild-goose chases hunting something new, which has no gospel. in it, and lets the people starve to death in a pile on his hands.

Fuente: William Godbey’s Commentary on the New Testament

Verse 17

Upon the sacrifice; as a sacrifice.

Fuente: Abbott’s Illustrated New Testament

2:17 Yea, and if I be offered upon the {p} sacrifice and service of your faith, I joy, and rejoice with you all.

(p) As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.

Fuente: Geneva Bible Notes

The example of Paul 2:17-18

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

The prospect that Paul might receive a death sentence soon arose again in his thinking. He described his present life as the pouring out of a drink offering in Israel’s worship (cf. 2Ti 4:6; Num 15:1-10; Num 28:4-7). After the priest offered a lamb, a ram, or a bull as a burnt offering, he poured wine beside the altar. This was the last act in the sacrificial ceremony, all of which symbolized the dedication of the believer to God in worship. The pouring out of the wine pictured the gradual ebbing away of Paul’s life that had been a living sacrifice to God since his conversion.

The phrase "sacrifice and service of (or coming from, NIV) your faith" is a figure of speech (hendiadys) meaning the sacrificial service arising from your faith.

Even if Paul would die, he could rejoice that he had made a contribution to the Philippians’ sacrificial service to God. He viewed himself and them as priests offering sacrifices to God, namely, themselves and their works (cf. Heb 13:15).

". . . his apostolic sufferings and the Philippians’ sacrificial gifts to him because he is an apostle combine to form a perfectly complete sacrifice to God." [Note: Hawthorne, p. 106.]

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