18<\/strong>. For the same<\/em> cause] Better, with R.V., In the same manner<\/strong>. The same phrase occurs Mat 27:44<\/span>.<\/p>\n do ye joy<\/em> &c.] A loving imperative. He bids them be glad, and share their joy with him as he with them. It is an emphatic reiteration of what he has implied in the words just above, that his death would be their joy, as being, if the Lord so willed, their spiritual blessing.<\/p>\n For the same cause – <\/B>Because we are united, and what affects one of us should affect both.<\/P> Do ye joy, and rejoice with me – <\/B>That is, do not grieve at my death. Be not overwhelmed with sorrow, but let your hearts be filled with congratulation. It will be a privilege and a pleasure thus to die. This is a noble sentiment, and one that could have been uttered only by a heroic and generous mind – by a man who will not dread death, and who felt that it was honorable thus to die Doddridge has illustrated the sentiment by an appropriate reference to a fact stated by Plutarch. A brave Athenian returned from the battle of Marathon, bleeding with wounds and exhausted, and rushed into the presence of the magistrates, and uttered only these two words – <\/SPAN><\/span> chairete, <\/SPAN><\/span> chairomen – rejoice, we rejoice, and immediately expired. So Paul felt that there was occasion for him, and for all whom he loved, to rejoice, if he was permitted to die in the cause of others, and in such a manner that his death would benefit the world.<\/P><\/p>\n Verse 18. For the same cause also do ye joy<\/B><\/I>] Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honour.<\/P><\/p>\n For the same cause also do ye joy; <\/B>he expects the like affection and sympathy in every one of them, that upon the account of his sufferings they would the more readily, cheerfully, and courageously believe in and suffer for Christ: considering the difference between death threatened by man, for our sticking close to God, Mat 10:28<\/span>, and denounced for slipping aside from God, in whole or in part, 2Th 1:5<\/span>. <\/P> And rejoice with me; <\/B>and that would be a congratulation of him, who should account their being established in the faith with mutual love and unity, a fulfilling of his faith, as before, Phi 2:2<\/span>. <\/P> <\/p>\n 18.<\/B> “Do ye also rejoice”at this honor to you, “and congratulate me” on my blessed”gain” (Php 1:21<\/span>).<\/P><\/p>\n For the same cause also do ye joy and rejoice with me.<\/strong> He would not have them be sorrowful, should they hear of his death for the sake of the Gospel, and of his blood being poured out in such a cause, since it was as a libation on their faith, and for the confirmation of it, and would be gain to Christ, and his interest, and to the apostle also: and therefore they should be so far from indulging grief and sorrow on that account, that they should rather joy and rejoice with him, who was ready to be offered up, or poured out; since he had run out his race, and that not in vain, but to so good a purpose, and especially among them.<\/p>\n <\/strong><\/p>\n 1) “For the same cause also do ye joy”<\/strong> (to de auto kai humeis charete) “For the same reason, occasion, or cause ye also do rejoice,” true saints are able to rejoice both in suffering and sacrifice for Christ, Act 5:41-42<\/span>.<\/p>\n 2) “And rejoice with me”<\/strong> (kai sugchairete moi) “And ye all rejoice in colleague or close association with me,” 2Co 12:9-10<\/span>; Php_3:1; Psa 126:5<\/span>; Jud 1:24<\/span>.<\/p>\n 18 Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, (142) inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Phi 1:21<\/span>\ud83d\ude09 here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. (143) He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable. <\/p>\n (142) “ Les enflambe a mourir constamment, et receuoir la mort d’vn cœur magnanime;” — “Enkindles them to die with firmness, and meet death with magnanimity.” <\/p>\n (143) “ Que sa mort ne trouble et estonne les Philippians;” — “That his death may not distress and alarm the Philippians.” <\/p>\n (18) Do ye joy . . .<\/strong>The Epistle lays great stress on joy, not only as a privilege, but as a duty, following from Christian faith and proving its reality. Joy is in itself natural in the first thoughts of childhood and youth; it is apt to be chequered or even destroyed by the second thoughts of fuller experience of life, as darkened by suffering, sin, and death; but in the third and deepest thoughts of the Christian, recognising these darker elements of life, but knowing that they were not in the beginning, and shall not be in the end, joy comes back, solemnised but deepened into thankfulness. A Christianity which has no power to rejoice, either in flashes of joy amidst tribulation, or, better still, in the calm steady light of cheerfulness, may be true, but is imperfect. It has not yet entered into the promise given by our Lord Himself of the joy which no man taketh from us (Joh. 16:22<\/span>).<\/p>\n 18<\/strong>. <\/strong> Do ye joy<\/strong> Such a death he anticipates with holy joy, and he would have them look at it for him with a like spirit, even counting it an honour that his blood accompanies the offering of their faith.<\/p>\n Phi 2:18<\/span> . And upon the same<\/em> (upon my possibly occurring . . . . ., Phi 2:17<\/span> ) rejoice ye also<\/em> (because it takes place for the sake of your faith), and congratulate me thereon<\/em> (on such a sacred destination). The verbs are imperatives<\/em> . “Postulat enim Paulus parem a Philipp.,” Beza. The ground<\/em> of the may not be arbitrarily introduced (Hofmann: whatever untowardness may occur), but must by logical necessity be the same which, in Phi 2:17<\/span> , suggested the ; and that of the must be the same as caused Paul to say in Phi 2:17<\/span> . [135] The expositors, who do not take <\/em><\/strong> as gratulari<\/em> , are here placed in the awkward position of making the apostle summon his readers to a joy which, according to Phi 2:17<\/span> , they would already possess<\/em> . By this impossibility Weiss, in spite of the , allows himself to be driven into taking the joy in Phi 2:18<\/span> , not as in Phi 2:17<\/span> , but (comp. also Hofmann) quite generally<\/em> , of a joyful frame of mind<\/em> .<\/p>\n ] in the same<\/em> (on the accusative<\/em> , comp. Mat 2:10<\/span> ) rejoice ye also;<\/em> see also on Phi 1:25<\/span> . Hence it is not to be taken as equivalent to (Beza, Storr, Flatt, Heinrichs, Rheinwald, Rilliet, de Wette, Wiesinger, Weiss, Hofmann) (comp. on Phi 1:6<\/span> ), in order thereby to avoid identifying it with the joy mentioned in Phi 2:17<\/span> . As to <\/em><\/strong> with the accusative in classical authors, see generally Lobeck, ad Aj<\/em> . 131; Khner, II. 1, p. 255 f.<\/p>\n [135] The difficulty which van Hengel (comp. Hofmann) urges, that the readers “vix aut ne vix quidem induci potuerunt de hujus viri morte violenta gaudentes vel gavisuri,” entirely mistakes the lofty standpoint of the apostle, who looks death in the face with a holy joy (comp. the frequent corresponding sentiments in the epistles of Ignatius), and also attributes to his readers a corresponding mode of looking at the possibility of his death.<\/p>\n 18 For the same cause also do ye joy, and rejoice with me. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 18. For the same cause also, &c.<\/strong> ] The hearers’ affections and endeavours should exactly answer to the affections and endeavours of the preacher, as the elders of Ephesus did, Act 20:31<\/span> ; Act 20:37<\/span> ; and as those religious Romans did, Rom 6:17<\/span> , and these Philippians, 2Co 8:5<\/span> . <\/p>\n 18<\/strong> .] and<\/strong> (‘ but<\/em> ’ would be too strong: the contrast is only in the reciprocity) on the same account<\/strong> (accusative of reference, governed by .) do ye<\/strong> (imperative, not indicative, as Erasm., al.) rejoice<\/strong> (answer to above, for this your honour) and congratulate me<\/strong> (answer to above, on this my joy).<\/p>\n Phi 2:18<\/span> . . Adverbial use = . Cf.<\/em> Mat 27:44<\/span> . . This is, of course, a different joy from that which he shares with them. It is their joy in his obtaining the martyr’s crown.<\/p>\n For the same, &c. = In respect to the same thing do ye also joy. <\/p>\n 18.] and (but would be too strong: the contrast is only in the reciprocity) on the same account (accusative of reference, governed by .) do ye (imperative, not indicative, as Erasm., al.) rejoice (answer to above,-for this your honour) and congratulate me (answer to above,-on this my joy).<\/p>\n Php 2:18. ) rejoice with me, congratulate me, on being poured out as a libation.<\/p>\n Php 2:18<\/p>\n Php 2:18<\/p>\n and in the same manner do ye also joy, and rejoice with me.-[There were two offerings in Pauls contemplation-his own, as he was poured out on the sacrifice; the offering of the faithful lives of the Philippian Christians which they themselves would make. He did not intimate whether the power of Rome or his own continued toils should be the agency employed to pour his life forth. Both offerings were subjects for joy. He could not restrain his triumph at the one, and in like manner he bade his brethren feel equal joy at the offering which he was making and being strengthened to make unto his Master.]<\/p>\n do: Phi 3:1, Phi 4:4, Eph 3:13, Jam 1:2-4 <\/p>\n Reciprocal: Rom 5:3 – but we Rom 12:15 – Rejoice 1Co 13:6 – rejoiceth 2Co 12:10 – I take Col 1:24 – rejoice<\/p>\n (Php 2:18.) , -Yea, for the very same reason, do ye also joy and offer joy to me. The pronominal formula or accusative of reference- -is governed by . Mat 27:44; Winer, 32, 4; Khner, 553, Anmerk 1. The alternative of his martyrdom was not to dispirit them; they were to rejoice and to congratulate him-so nearly were they concerned in it; their faith being the sacrifice in the offering of which the apostle is engaged, when his blood, like a drink-offering, is poured out as an accompaniment. <\/p>\n Php 2:18. Paul bids the Philippian brethren to share his joy with him, which would constitute one of the finest examples of fellowship in Christ that is possible.<\/p>\n Php 2:18. and in the same manner do ye also joy and rejoice with me. There are two offerings in the contemplation of St. Paul: his own, as he is poured out on the sacrifice; the offering of the faithful lives of the Philippians which they themselves are to make. He does not intimate whether the power of Rome, or his own continued toils, shall be the agency employed to pour his life forth. But both offerings are subjects for joy. He cannot restrain his triumph at the one, and in like manner he bids his friends feel equal joy at the offering which he is making and being strengthened to make unto his Master.<\/p>\n The Philippians would not rejoice over the prospect of Paul’s death, of course, but over the knowledge that they, as Paul, had offered themselves as acceptable sacrifices to God (Rom 12:1). The apostle urged them not to sorrow over their own trials and his, but to rejoice as they worked out their own salvation, adopting his attitude toward their situation in life. They could share their joy with Paul as they communicated with him and assured him of their joy in the Lord.<\/p>\n For the same cause also do ye joy, and rejoice with me. 18. For the same cause] Better, with R.V., In the same manner. The same phrase occurs Mat 27:44. do ye joy &c.] A loving imperative. He bids them be glad, and share their joy with him as he with them. It is an … Continue reading “Exegetical and Hermeneutical Commentary of Philippians 2:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29342","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29342","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29342"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29342\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29342"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29342"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29342"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"