[ Php 1:1-2]. SALUTATION.
[ Php 1:2]. Paul feels that the ordinary Greek salutation χαίρειν or the Eastern εἰρήνη σοι is too meagre for Christian intercourse. But closely connected with χαίρειν is his own great watchword χάρις, a word which, perhaps, above all others, shows the powerful remoulding of terms by Christian thought and feeling. χάρις for Paul is the central revelation of the fatherly heart of God in the redemption which Christ has accomplished for unworthy sinners. And its direct result is εἰρήνη, the harmony and health of that life which is reconciled to God through Jesus Christ; see an interesting discussion of the Apostolic greeting by F. Zimmer, Luthardt’s Zeitschr., 1886, p. 443 ff. Of course ἀπό governs Κυρίου. The Socinian exegesis which makes Κ. depend on πατρός is impossible in view of [ Tit 1:4] (so Gw[26] ad loc.).—Κυρίου. The favourite designation of Jesus Christ in the early Church. See on chap. [ Php 2:11] infr. Cf. the extraordinary frequency of the term δεσπότης as applied to God in Apostolic Fathers, etc. On the whole subject see Harnack, Dogmen-Geschichte, i., pp. 153–158.
[26] Gwynn.
[ Php 1:3-8]. HIS THANKFULNESS, LOVE AND CONFIDENCE FOR THE PHILIPPIANS.
[ Php 1:4]. Various divisions of these words have been proposed, some referring πάντοτε … ὑμῶν to the preceding verse, others taking πάντοτε … μου together, and regarding the remainder of the sentence as a connected whole. It seems least arbitrary to find in [ Php 1:4] a complete thought. The prominence of πᾶς shows the exuberance of his joy in them.—δεήσει. A special aspect of προσευχή, that of entreaty for the satisfaction of some known want; cf. Ell[35] on [ 1Ti 2:1].—μετὰ χαρᾶς. The undertone of the whole letter.—δ. ποιούμενος. An interesting parallel in Papyr. of Faijûm, 172 A.D., δικαίαν δέ[ησ]ιν ποιούμενος (Dsm[36], NBS[37], p. 78), in the general sense of “asking” (cf. δεήσεις ποιεῖσθαι, [ Luk 5:33], [ 1Ti 2:1]).
[35] Ellicott.
[36] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[37] Neue Bibelstudien
[ Php 1:5]. On what does ἐπί depend? Surely it follows χαρᾶς of preceding clause (so Chr[38], Th. Mps[39]) rather than εὐχαριστῶ of [ Php 1:3]. It is, at least, awkward to take ἐπί twice with the same verb. μ. χαρᾶς has an emphatic position. Now he gives the reason for his joy.—τῇ κοινωνίᾳ. At the first glance κ. seems to refer to their mutual fellowship and harmony as Christians. A closer examination reveals that this whole passage is concerned with Paul’s personal relation to them. And so κ. anticipates συγκοινωνούς ([ Php 1:7]), and will mean their common participation with Paul in spreading the Gospel. This really includes the idea of united action on the one hand, and the concrete expression of their helpfulness, their gift to the Apostle, on the other. Hort (Christian Ecclesia, p. 44) points out that there is something concrete in the κοινωνία of [ Act 2:42]. The same is true of [ Rom 15:26], [ 2Co 9:13], [ Heb 13:16]. This concrete notion in κ. (almost equiv. to “contribution”) is supported by the use of εἰς, which is employed technically in contexts like this to denote the destination of money-payments, collections, etc. So [ 1Co 16:1], τῆς λογίας τῆς εἰς τοὺς ἁγίους; [ Act 24:17], ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου. Important exx. from Papyri in Dsm[40], BS[41], pp. 113–114, NBS[42], p. 23. Cf. on the whole idea the most apt comment of Chr[43] ad loc.: ὅταν γὰρ ἐκεῖνος μὲν κηρύττῃ, σὺ δὲ θεραπεύῃς τὸν κηρύττοντα, κοινωνεῖς αὐτῷ τῶν στεφάνων. ἐπεὶ καὶ ἐν τοῖς ἔξωθεν ἀγῶσιν οὐ τοῦ ἀγωνιζομένου μόνον ἐστὶν ὁ στέφανος ἀλλὰ καὶ τοῦ παιδοτρίβου καὶ τοῦ θεραπεύοντος καὶ πάντων ἀπλῶς τῶν ἀσκούντων τὸν ἀθλητήν.—τὸ εὐαγγ. It is unnecessary to narrow this down to the preaching of the Gospel. Used comprehensively.—ἀπὸ πρώτης. Cf. the account of their generosity in chap. [ Php 4:10] ff.—ἄχρι τοῦ νῦν. The same phrase in [ Rom 8:22]. Cf. Papyr. of Faijûm μέχρ[ι] τ[οῦ] νῦν in Dsm[44], NBS[45], p. 81.
[38] Chrysostom.
[39] Mps. Theodore of Mopsuestia.
[40] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[41] Bibelstudien
[42] Neue Bibelstudien
[43] Chrysostom.
[44] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[45] Neue Bibelstudien
[ Php 1:6]. αὐτὸ τοῦτο. Accus. of the “inner object,” where the neuter pronoun takes the place of a cognate substantive; cf. [ 2Co 13:1], τρίτον τοῦτο ἔρχομαι (see Blass, Gram., p. 89). αὐτὸ τοῦτο is characteristic of Paul, “the firm touch of an intent mind” (Moule, CT[46] ad loc.). “Having this firm persuasion.” Curiously enough, the same confident assurance, although based on very different grounds, is characteristic also of the later Jewish theology, e.g., Apocal. of Baruch (ed. Charles), xiii., 3. “Thou shalt be assuredly preserved to the consummation of the times.” Also xxv., 1; lxxvi., 2. “Christianity, by its completely rounded view of the world, guarantees to believers that they shall be preserved unto eternal life in the kingdom of God, which is God’s revealed end in the world” (Ritschl, Justification, E. Tr., p. 200).—ἐναρξάμενος. This verb, although a word of ritual in classical Greek, is found in LXX (Pentat.) apparently in the simple sense “begin”. In its only other occurrence in N.T., [ Gal 3:3], it is combined with ἐπιτελέω as here.—ἔργον ἀγαθόν. De W., Lft[47] and others refer this to κοινωνία of [ Php 1:5]. Is it not far more natural to regard it as “the work of God” par excellence, the production of spiritual life, the imparting of the χάρις of [ Php 1:7]? Cf. chap. [ Php 2:13] and esp[48] [ Rom 14:20], μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ Θεοῦ.—ἡμέρας Ἰ. Χ. On the order Ἰ. Χ., see [ Php 1:1] supr. ἡμ. lacks the article on the analogy of ἡμέρα Κυρίου (LXX). This favourite conception of O.T. prophecy refers to “the time when the Lord reveals Himself in His fulness to the world, when He judges evil and fulfils His great purposes of redemption among men.… But the judgment has not its end in itself, it is but the means of making Jehovah known to the world, and this knowledge of Him is salvation” (Davidson, Nahum, etc., p. 105). It is easy to see how the N.T. idea grows out of this. Paul probably assumes that the day is not far off, but indulges in no dogmatising. This name is given to the day because Christ as Κύριος is to be judge. Belief in the Parousia of Christ has a most prominent place in Paul’s religious thought. He never attempts to specify the time. But it cheers him, esp[49] in crises of his history (as in this Epistle), to believe that the Lord is near. (See Teichmann, Die paulin. Vorstellungen von Auferstehung und Gericht, p. 11 ff.). There is perhaps no part of Paul’s thought in which it is so difficult to trace a fixed outline of ideas as the eschatological. And yet there is no part more regulative for him than this.
[46] Cambridge Greek Testament.
[47] Lightfoot.
[48] especially.
[49] especially.
[ Php 1:7]. δίκαιον. = our “right” or “natural”.—τοῦτο φρονεῖν ὑπ. ὑμ. Not “think this concerning you,” but “have this care on your behalf”; cf. chap. [ Php 4:10] τὸ ὑπὲρ ἐμοῦ φρονεῖν. τοῦτο of course refers to the finishing in them of God’s “good work”. φρ. seems always to keep in view the direction which thought (of a practical kind) takes. ὑπέρ usually has the sense of “interest in” (so Lft[50]).—διὰ τὸ κ.τ.λ. Paul’s only use of διά with infin.—ἐν τ. καρδίᾳ. Perhaps it is best (with Zahn) to take κ. here not so much as the seat of the softer feelings, but rather as the abode of the stronger thoughts, resolutions, etc. A regular Greek usage. Cf. [ 1Co 2:9], [ 2Co 3:15]; [ 2Co 4:6] et al. Thus the whole expression would almost be equiv. to “I know that you,” etc.; cf. ἄσβεστον ὑμῶν περιφέρω τὴν μνήμην (Thdrt[51]). His love is expressed in the next verse.—Evidently ἔν τε τοῖς δεσμ. κ.τ.λ. goes with the following clause, for it is much more natural to suppose a break at the first ὑμᾶς, which is resumed by the second. On ἐν before τ. ἀπολ. see crit. note. Paul separates here (so also Wohl[52]) between his δεσμοί and his ἀπολογία, which makes up one idea with βεβαίωσις. It seems to us clear that this ἀπολ. marks a crisis in his circumstances of which the influence is seen all through the Epistle; cf., e.g., [ Php 1:19]; [ Php 1:25], chap. [ Php 2:23-24]. Ought it not to be taken in its ordinary judicial sense of a defence against a regular charge? (as against Lft[53] and Moule, CT[54], who refer ἀπ. and βεβ. to Paul’s missionary work at Rome, and Hpt[55], who thinks of Paul’s whole activity in refuting opponents, both public and private). The correctness of this view receives strong confirmation from Dsm[56] (BS[57], p. 100 ff.), who shows that Paul, like the Translators of the LXX, was well acquainted with the technical sense of βεβαίωσις (Lat. evictio), the obligation under which the seller came to the buyer to guarantee against all claims his right to what he had bought. So Paul’s defence before the emperor is a guarantee of the Gospel, a warrant of its value and claims. For ἀπολ. see [ 2Ti 4:16]. “My defence and confirmation of the Gospel.”—συνκ. μ. τ. χάρ. χάρις here must be the great central gift of God’s grace, which Paul always keeps in the foreground. Cf. [ 1Co 15:10], χάριτι δὲ Θεοῦ εἰμὶ ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη. There is no need to limit it to the grace of apostleship or to that granted to him in his trials and sufferings. Their love and kindness towards him and his great work, even at the darkest moments in his career, are proof enough that they share along with him in the grace of God. It is probably better to separate μου from χάριτος. [J. Weiss (Th. LZ[58], 1899, col. 263) would read χρείας, comparing chap. [ Php 2:25], [ Php 4:16], [ Rom 12:13]. Certainly this would give good sense and be more pointed.]
[50] Lightfoot.
[51]hdrt. Theodoret.
[52]ohl. Wohlenberg.
[53] Lightfoot.
[54] Cambridge Greek Testament.
[55] Haupt.
[56] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[57] Bibelstudien
[58] Theologische Literaturzeitung.
[ Php 1:8]. An exact parallel is [ Rom 1:9-11], μάρτυς γάρ μού ἐστιν ὁ Θεός … ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι … ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς. Such adjuration of God he uses only in solemn personal appeals; cf. [ Gal 1:20]. Perhaps this goes to justify Zahn in supposing that the Philippians had imagined some lack of cordiality in Paul’s reception of their gift. Comm[59] have noted the intensity of language manifested in the compound ἐπιποθῶ. But it is needful to remember the fondness of later Greek for compounds which had lost their strong sense. Calvin, with practical insight: neque enim parum hoc valet ad fidem doctrinæ, faciendam cum persuasus est populus a doctore se amari.—ἐν σπλάγχνοις. “With the heart of Jesus Christ” (with which his own has become identified). This amounts to the same thing as love. Cf. [ Gal 2:20], which is the best comment. Possibly Paret (Jahrb. f. deutsche Theol., iii., 1, p. 25) is not too fanciful in finding here a definite recollection of Jesus’ nature, of which σπλαγχνίζεσθαι (in the Gospels) is a common expression. Every genuine pastor has some experience of this feeling.
[59]omm. Commentators.
[ Php 1:9-11]. PRAYER FOR THEIR INCREASE IN CHRISTIAN DISCERNMENT.
[ Php 1:10]. δοκ. τὰ διαφ. Cf. [ Rom 2:18], δοκιμάζεις τὰ διαφ. Two possible renderings. (1) “Approve things that are excellent.” (2) “Test things that differ,” i.e., good and bad. Lft[4] opposes (2) on the ground that “it requires no keen moral sense to discriminate between good and bad”. But was not this precisely the great difficulty for heathen-Christians? Theophyl. defines τὰ διαφ. by τί δεῖ πρᾶξαι καὶ τί δεῖ μὴ πρᾶξαι. The idea seems to be borne out by the following εἰλικρ. and ἀπρόσκ. We are therefore compelled to decide for (2). “The fundamental choice arrived at in believing has to be reiterated continually in a just application of it to a world of varying and sometimes perplexing cases” (Rainy, Expos. Bib., p. 37). There are exx. of τὰ διαφ. in chap. 3 passim. Of course this δοκιμάζειν is made possible by the guidance of the indwelling Spirit. It shows us “the highest point which Paul reaches in his treatment of moral questions” (Hitzm., N.T. Theol., ii., p. 149, who points out as instances of his delicate moral tact the precepts given in 1 Corinthians 8-10, Romans 14).—εἰλικρ. κ. ἀπρόσκ. There is no warrant for adhering to the common derivation of εἰλικρ. from κρίνω compounded with either εἵλη (“heat of sun”) and so = “tested by sunbeam,” or εἵλη (= ἴλη “troops”) and so “separated into ranks”. The word is the equiv. of Lat. sincerus, “pure,” “unmixed”. A favourite term in Plato for pure intellect and also for the soul purged from sense. Cf. Phaedo, 66 [5], 67 [6], 81 B. Naturally transferred to the moral sphere. T. H. Green (Two Sermons, p. 41) describes εἰλικρίνεια as “perfect openness towards God”. ἀπρόσκ. will then mean, in all probability, “not giving offence” to others, the obverse side of εἰλικρ. This sense seems to us to be proved by [ 1Co 10:32] with the context, which is simply an expansion of Paul’s thought here. Cf. also [ 1Jn 2:10].—εἰς ἡμέραν Χρ. εἰς has the meanings “with a view to” and “until,” which here shade off into each other. The conception of ἡμ. Χ. “grew in Paul’s hands to a whole æon, lasting from the παρουσία to the τέλος” (Beysch., N.T. Th., ii., p. 273).
[4] Lightfoot.
[5] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[6] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[ Php 1:11]. Critical evidence (see above) fixes καρπὸν … τόν as the correct reading. We should, of course, expect the gen. (see the v.1.), but one of the most marked features in later Greek is the enlarging of the sphere of the accus. It is quite common to find it with verbs like κληρονομεῖν and κρατεῖν κ.τ.λ. Cf. in modern Greek γέμω χρήματα, “I am full of possessions” (see See Hatz., Einl (Hatzidakis, Einleitung in die Neugriech. Grammatik), pp. 220–223; F. Krebs, Rection d. Casus in d. späteren histor. Gräcität, Heft i., pp. 3–4, ii., p. 3 ff.).—καρπ. δικ. A frequent phrase in Prov. (LXX). A showing forth of the results of righteousness. There is nothing here about justification, as Moule supposes. It is right conduct the Apostle has in view. But it is hardly needful to note that with Paul there can be no dissociation of the two ideas. δικαιοσύνη is always with him the right relation between God and man, made possible through Christ, which asserts itself, under the Holy Spirit’s influence, in righteous conduct.—διὰ Ἰ. Χ. The καρπός as well as the δικ. is due to Christ (cf. chap. [ Php 4:13]).—εἰς δ. κ. ἔπ. Θ. Cf. the refrain in [ Eph 1:6]; [ Eph 1:12]; [ Eph 1:14], and Christ’s words in [ Joh 17:4], ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς. The disciple must be as the Master.
[ Php 1:12-14]. HIS PRESENT SITUATION.
[ Php 1:13]. For the skilful rhetorical structure of [ Php 1:13-17] see J. Weiss, Beitr., p. 17, who compares [ Rom 2:6-12].—τὰ δεσμά is, on the whole, more common; see [ Luk 8:29], [ Act 16:26]; [ Act 20:23]. According to Cobet, Mnemosyne, 1858, p. 74 ff. (quoted in W-Sch[4], p. 85, n. 8), the neuter form refers to actual bonds, the masc. to the imprisonment. But there seems to be no distinction, e.g., in Attic Inscrr[5] (see Meisterhans, Gramm. d. attisch. Inschr., p. 112, n. 1025). And Sch. states that the distinction will not apply to LXX.—φαν. ἐν Χ. γεν. It has become plain that he is a prisoner wholly for Christ’s sake, and not on account of any breach of law. γεν. must be translated by the English perfect, for, as Moule (CT[6]) well points out, “our English thought separates present from past less rapidly than Greek”. Of course we must supply δεσμ. as predicate with φαν. γεν.—ἐν ὅλῳ τ. πραιτ. is one of the most keenly contested expressions in the Epistle. Four leading interpretations are found. (1) Those forming the praetorian guard. So Lft[7], Hfm[8], Abbott, Hpt[9], Vinc. This explanation has much in its favour. Those coming up on appeal from the Provinces were handed over for surveillance to the praefecti praetorio (see Marquardt-Momms., ii. 23, p. 972 and n. 2). And Lft[10] (Com., pp. 99–104) has shown conclusively that the word admits of this meaning. (2) The barracks or camp of the praetorian guard. So Lips[11], Kl[12], Alf[13], De W., Myr[14], Ws[15], Von Soden. But none of these Comm[16] bring direct evidence to show that the name praetorium was ever definitely applied to the castra praetoriana, built under Tiberius at the Porta Viminalis (Tac., Ann., iv., 2). (3) The emperor’s palace. So Chr[17], Th. Mps[18], Thdrt[19], Beng., Mynster (Kleine theol. Schriften, p. 184, some strong arguments), Gwynn, Duchesne. In all other passages of N.T. πραιτ. = residence of the ruler. It is said that it would be impossible for anyone writing from Rome to call the palace πραιτ. But; as Gw[20] observes, this is a provincial writing to provincials, and using the word in a familiar sense. Further, the change for the better in Paul’s circumstances is connected with the knowledge that his bonds are in Christ. Is it because the authorities (emperor, etc.) have already begun to take a favourable view of his case that the preaching is allowed to prosper without hindrance and that his associates take courage? This interpretation cannot be dismissed altogether lightly. (4) The judicial authorities. So Mommsen (op. cit., p. 498) and Ramsay (St. Paul, etc., p. 357 ff.). These would be the praefecti praetorio (either one or two) with their assessors and other officials of the imperial court. Momms. quotes from a letter of Trajan to Pliny (Ep. Plin., 57 [65]), in which he decides that a criminal condemned to exile, but, in spite of this, lingering in the province, should be sent in chains ad praefectos praetorii mei, who are not the prison officials but those concerned with the hearing of cases. This explanation also would agree well with what Paul says about his bonds and the progress of the Gospel. We would hesitate to decide between (1) and (4), the context seeming to support the latter, while, perhaps, ὅλῳ favours the former.—καὶ τ. λοιποῖς π. Cf. CIG., i., 1770, ἐπεὶ καὶ ἐν τοῖς λοιποῖς πᾶσιν φανερὰν πεποήκαμεν τήν τε ἰδίαν καὶ τοῦ δήμου τοῦ Ῥωμαίων προαίρεσιν. Apparently a vague phrase = everywhere else.
[4]-Sch. Schmiedel’s Ed. of Winer.
[5]nscrr. Inscriptions.
[6] Cambridge Greek Testament.
[7] Lightfoot.
[8] Hofmann.
[9] Haupt.
[10] Lightfoot.
[11]ips. Lipsius.
[12] Klöpper.
[13] Alford’s Greek Testament.
[14] Meyer.
[15] Weiss.
[16]omm. Commentators.
[17] Chrysostom.
[18] Mps. Theodore of Mopsuestia.
[19]hdrt. Theodoret.
[20] Gwynn.
[ Php 1:14]. τοὺς πλείονας. Vaughan holds that “from the universal practice of deciding matters by the vote of a majority the term comes to mean the main body, the society as a whole,” but this scarcely seems needful.—τῶν ἀδ. ἐν Κ. These words surely make up one phrase (so Alf[21], Weizs., Ws[22], etc., as against Lft[23], Lips[24], Myr[25], etc.). Cf. [ Col 1:2]. It is difficult to see where the tautology, which is said to be involved in this interpretation, comes in. Probably it is an almost technical combination. Dsm[26] (BS[27], p. 82) notes from Papyri a precisely similar technical use of ἀδελφός in the language of the Serapeum at Memphis.—πεποιθ. τ. δεσμ. μου. “Having confidence in my bonds,” i.e., being encouraged by the favourable light in which his imprisonment was beginning to be regarded when seen in its true character. [This tells in favour of (4) in [ Php 1:13].] Cf. Philm. 21, πεποιθὼς τῇ ὑπακοῇ σου.—λαλεῖν. Hpt[28] believes that λαλ. is used here expressly instead of λέγειν as emphasising the physiological process rather than the word spoken. In the later language these refinements were apt to be overlooked. Still it is interesting to find that in LXX ãÈáÇø is almost invariably transl. by λαλεῖν and àÈîÇø by λέγειν.
[21] Alford’s Greek Testament.
[22] Weiss.
[23] Lightfoot.
[24]ips. Lipsius.
[25] Meyer.
[26] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[27] Bibelstudien
[28] Haupt.
[ Php 1:15-18]. THE RESULT OF HIS MORE FAVOURABLE CIRCUMSTANCES: CHRIST PREACHED, WHETHER OF SPITE OR GOODWILL.
[ Php 1:16-17]. An overwhelming mass of authority is in favour of transposing these verses as above (see crit. note). TR. is simply an emendation based on the order in [ Php 1:15].
[ Php 1:17]. ἐξ ἐριθείας. Here virtually = “selfishness” (rather than “factiousness”). Originally, the character of a worker for pay. Now that which degraded the hired worker, in the estimation of antiquity, was his labouring wholly for his own interests, while it was a sign of the noble to devote himself to the common weal. This sense suits all N.T. passages ([ Rom 2:8], [ 2Co 12:20], [ Gal 5:20], [ Jas 3:14]; [ Jas 3:16]). See Hpt[37]’s valuable note from which the above is condensed.—τὸν Χ. It is hard to say whether τόν ought to be retained. It would easily be accounted for as an assimilation to τὸν Χ. in [ Php 1:15].—καταγγ. A distinction has been drawn between καταγγ. as confined to those sent by Christ and κηρύσς. as applying to all preachers, including our Lord Himself. Probably they are quite synonymous here. Cf. an excellent note in Westcott (on [ 1Jn 1:5]) on the special signification of καταγγ. among compounds of ἀγγέλλω = “proclaim with authority, as commissioned to spread the tidings throughout those who hear them”.—οὐχ ἁγν. “With mixed motives.” Cf. Pind., Ol., iii., 37, μεγάλων ἀέθλων ἁγνὰν κρίσιν (quoted by Alf[38]).—οἰόμενοι. “Purposing.” So frequently in later Greek. Schmid (Atticismus, i., 128) quotes from Dio Chrys., Aristides and Philostratus. Cf. Phryn. (ed. Lobeck), 190, βιβλίον … ὅπερ οἴεται δηλοῦν. There is a sharp contrast between εἰδότες in [ Php 1:16] and οἰόμενοι here.—θλίψιν ἐγείρειν τ. δεσμ. μ. The balance of authority is in favour of ἐγείρειν. ἐπιφέρειν is probably an ancient gloss, which may have crept into some text from the margin. The phrase apparently means “to stir up vexation for me in my imprisonment”. They attributed their own jealous feelings to the Apostle, and could not conceive a greater worry to him than that he should hear of their success in preaching.
[37] Haupt.
[38] Alford’s Greek Testament.
[ Php 1:18-20]. HIS JOY IN THE PREACHING OF CHRIST AND EXPECTATION OF SUCCESS IN HIS CAUSE.
[ Php 1:19]. The only apparent ground for reading δέ is its difficulty. γάρ (which has greatly preponderating authority) gives the reason for the continuance of his joy.—τοῦτο. There is no need to limit this to his captivity (so Kl[48]), or his worries and trial (De W., Lft[49]). It is used generally of his present circumstances. τοῦτο … σωτ. is quoted from [ Job 13:16] (LXX).—σωτ. We fail to see why this should be interpreted as the final eschatological salvation (so Ws[50], Lft[51], Kl[52], etc.). There is nothing in the context to justify such a thought. He has every reason to hope, he tells them, that he will see them again in peace ([ Php 1:25-27]). Surely he is thinking chiefly of his probable release, an expectation which admirably accords with the favourable view of his case which was evidently being taken at Rome. This interpretation (Chr[53], τὴν ἀπαλλαγὴν λέγει) is strongly supported by the sense of the word in [ Job 13:16], from which it is here quoted, where éÀùÑåÌòÈä has not the usual deeper meaning which belongs to it in the Prophh. and Pss., but signifies victory in a contest for the right. Cf. also [ 2Co 1:10] ff., a passage precisely akin to this, which favours the above idea of σωτηρία. [We find that Zahn uses almost the same arguments, Luthardt’s Zeitschr., 1885, p. 300.] This verse is linked to [ Php 1:12] by [ Php 1:18]. He desires their prayers for deliverance, and the promised Spirit of Christ ([ Luk 12:12]) to give him wisdom that he may know how to act. In any case (the thought crosses his mind that he may still be condemned) he hopes to glorify Christ whether in life or death.—ἐπιχορ. The absence of the article is no reason for joining ἐπιχ. closely with δεής. under the government of ὑμῶν. The gen. τοῦ πν. Ἰ. Χ. is quite sufficient to isolate ἐπιχ. “The supply given by the Spirit of Jesus Christ.” This is the Spirit possessed by Christ Himself and communicated to all who abide in Him as members of His body. Of course Paul, at times, really identifies Christ with the Spirit, e.g., [ 1Co 15:45], [ 2Co 3:17]. Cf. [ 1Co 6:17]. This identification springs directly from his own spiritual history. “The first ‘pneumatic’ experience Paul had was an experience of Christ” (Gunkel, Wirkungen d. heil. Geistes2, p. 91). Cf. for the word ἐπιχορ. Ep. ad Diogn., i., 10, τοῦ Θεοῦ τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦντος. “A suitable and common word for the Giver God.… The generosity of its origin survives in the transfer” (Gildersleeve ad loc.).
[48] Klöpper.
[49] Lightfoot.
[50] Weiss.
[51] Lightfoot.
[52] Klöpper.
[53] Chrysostom.
[ Php 1:20]. ἀποκαραδ. The concentrated intense hope which ignores other interests (ἀπό), and strains forward as with outstretched head (κάρα, δοκεῖν). Cf. [ Rom 8:19], ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. The verb ἀποκαραδοκεῖν is found in Polyb., Plut., Joseph., Aquila.—αἰσχυνθ. very probably refers, in the main, to his own conduct, the danger of denying his Lord under stress of hardships, but there is also involved the thought of Christ’s treatment of him. This gives the true antithesis to μεγαλυνθ.—παρρησίᾳ. We are inclined to believe that π. has its literal meaning, boldness of speech, for he has before him the danger of denying Christ. Of course there is implied the idea of courage in his whole bearing. The word is typical of the attitude of the early Christians.—καὶ νῦν. His trial is in process.—μεγαλ.… θανάτου. There is some force in Meyer’s suggestion that passive verbs are used here because Paul feels himself the organ of Divine working. ἐν τῷ σώμ. “In my person.” σ. in Paul is always a colourless word, the organ of the ψυχή or the πνεῦμα, and taking its character from its constituting principle. If he lives, it will be for the service of Christ, which is the highest honour he can pay his Lord. If he has to die, then his readiness to endure death and his calm courage in enduring will be the most eloquent testimony to the worth of his Lord.
[ Php 1:21-23]. DEATH OR LIFE MEANS CHRIST FOR HIM.
[ Php 1:22]. To show the diversities of interpretation to which this verse has given rise, it is enough to note that in the first clause Hpt[54] would supply ζῇν ἐστιν, while Ws[55] suggests κέρδος. Others regard the first two clauses as protasis (τοῦτο summing up the words preceding), making the apodosis begin with καί. The context suggests an explanation more simple and more natural. Paul has sought to convince them that death has no terror for him; that, on the contrary, it is pure gain. Yet he will not have them suppose that therefore life on earth (ἐν σαρκί, life with the encumbrance of sinful flesh) is a burden and a trouble. In the circumstances, as he points out immediately, it is probably best for him and them. And he will give a preliminary hint of this. Must we not supply μοί ἐστι, in thought, in the first clause? This is suggested both by ἐμοί preceding and by the μοι which follows. ἐστί has to be supplied, admittedly, in both clauses of [ Php 1:21]. There is no greater difficulty in doing so here. “But if life in the flesh be my portion, this means (so we must also translate the ἐστί supplied in first clause of [ Php 1:21]) for me fruit of (i.e., springing from) labour.” τὸ ζῇν is qualified by ἐν σ., because the Apostle felt that he could not regard physical death as quenching his life. Death only meant fuller life, therefore he must define when he wishes to speak of life on this earth.—καρπὸς ἔργου. For the phrase see Psalms 103. (104) 13, ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ; [Wis 3:15], ἀγαθῶν γὰρ πόνων ὁ καρπὸς εὐκλεής. Aptly Thphyl., καὶ τὸ ζῇν ἐν σαρκὶ οὐκ ἄκαρπόν μοί ἐστιν· καρποφορῶ γὰρ διδάσκων καὶ φωτίζων πάντας.—τί αἱρής. τί has practically ousted πότερον from N.T. It is quite natural to have the fut. indicat. in a deliberative sentence.—γνωρίζω. Its invariable meaning in N.T. = “make known”. This sense suits almost every instance in LXX. So here, “I do not make known,” “I cannot tell”.
[54] Haupt.
[55] Weiss.
[ Php 1:23]. συνέχομαι δέ (with most authorr.). δέ = “rather”. Cf. [ Rom 4:20].—συνέχ. ἐκ. Apparently the idea is that of a strong pressure bearing upon him from (ἐκ the source) two sides and keeping him motionless.—ἐπιθυμ. εἰς. Cf. Thuc., iv., 81, ἐπιθυμίαν ἐνεποίει τοῖς Ἀθην. συμμάχοις ἐς τοὺς Λακεδ.—ἀναλῦσαι. Aor. of momentary action (see Burton, MT[56], p. 50). Only here in N.T. in this sense. Cf. [ 2Ti 4:6], ἀνάλυσιν; Philo, Flacc. ad fin., τὴν ἐκ τοῦ βίου τελευταίαν ἀνάλυσιν. Frequent in LXX and late Greek = depart. In Polyb. it usually means castra movere.—σὺν Χ. εἶναι. From this passage and [ 2Co 5:8] (but see also [ 1Th 5:10]) as compared with others, e.g., [ 1Th 4:15], [ 1Co 15:51], Beyschl. (N.T. Theol., ii., 269 ff.), Teichmann (op. cit. pp. 57–59), Grafe (Abhandl. C. v. Weizsäcker gewidm., p. 276) and others conclude that the Apostle changed his views on eschatology in his later years, and esp[57] when death stared him in the face. Instead of supposing a sleep (κοιμᾶσθαι) until the Parousia, or else the direct experience of that event, he now believes that after death the soul is immediately united to Christ. It is, however, hazardous to build up eschatological theories on these isolated utterances of the Apostle. He has, apparently, no fixed scheme of thought on the subject. The Resurrection is not before his mind at all in this passage. His eschatology, as Dsm[58] (Th. LZ[59], 1898, col. 14) well observes, must rather be conceived as ἐλπίς. Death cannot interrupt the life ἐν Χριστῷ. This is the preparation for being σὺν Χ. Even contemporary Jewish thought was familiar with a similar idea. So, e.g., Tanchuma, Wajjikra, 8: “When the righteous leave the world they ascend at once and stand on high” (Weber, Lehren d. Talmud, p. 323). See also Charles, Eschatology, p. 399 ff.—πολλῷ κ.τ.λ. It seems necessary for the sense to insert γάρ with the best authorities. The double comparat. is fairly common.
[56] Moods and Tenses (Burton, Goodwin).
[57] especially.
[58] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[59] Theologische Literaturzeitung.
[ Php 1:24-26]. HIS PRESENTIMENT THAT HE WILL VISIT THEM AGAIN.
[ Php 1:25]. καὶ τ. π. οἶδα. “With this conviction (sc., that his life is needful for them) I know,” etc. Paul does not claim to be infallible, but he is so confident of the Philippians’ need of him that he cannot doubt that this will be God’s purpose too. There is every reason to believe that his hope was justified (see Introduction).—παραμενῶ (which is best attested) has in later Greek the special sense of “remaining alive”. See Schmid, Atticismus, i., p. 132, who quotes Dio., i., 62, 8; 333, 29; Herod., i., 30, and compares Plat., Phaed., 62 [60], 86 C.—εἰς τ. ὑ προκ. κ.τ.λ. Probably προκ. should be taken apart from πίστεως, which goes closely with χαράν. “With a view to your progress and the joy of your faith.” ὥστε στηριχθῆναι μᾶλλον ὑμᾶς καθάπερ νεοττοὺς δεομένους τῆς μητρὸς ἕως ἂν αὐτοῖς παγῇ τὰ πτερά (Chr[61]).
[60] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[61] Chrysostom.
[ Php 1:26]. “In order that your ground of glorying may increase in Christ Jesus through me, by reason of my,” etc. Their καύχημα is their knowledge and possession of the Gospel. Christ Jesus is the sphere in which this blessing is enjoyed. Cf. [Sir 9:16], ἐν φόβῳ Κυρίου ἔστω τὸ καύχημά σου.—ἐν ἐμοί is defined by the following clause. Paul looks on his presence with them as an occasion of advance in their Christian calling. ἐν, which here denotes strictly the basis, may be translated “through”. This passage bears out the favourable turn which Paul’s affairs have taken. He looks forward to rejoining them.
[ Php 1:27-30]. ENTREATY TO LIVE WORTHILY OF THE GOSPEL IN THE FACE OF CONFLICTS.
[ Php 1:28]. πτυρόμ. is apparently used esp[77] of scared horses. So Diod. Sic., xvii., 34, 6, διὰ τὸ πλῆθος τῶν περὶ αὐτοὺς σωρευομένων νεκρῶν πτυρόμενοι. It is found in Plut., Reipub. Ger. Praec., p. 800, of a multitude. See Kypke ad loc.—τ. ἀντικειμ. Who are their adversaries? In [ Php 1:30] he speaks of them as having the same conflict as he had when at Philippi and now has at Rome. In both these instances, most probably, his opponents were heathen. Further, when warning his readers against Jewish malice, what he usually fears is not that they will be terrified into compliance, but that they will be seduced from the right path. And, as Franke (Myr[78]5 ad loc.) points out, the conflict here is for the πίστις, not for the ἀλήθεια of the Gospel. It is no argument against this that some of his reasoning would only have force for Jews, e.g., suffering as a gift of God (so Holst., Jahrb. f. prot. Th., 1875, p. 444). For he is speaking of the impression made upon them (the Philippians), and he uses Christian modes of expression. Probably therefore he thinks chiefly of their heathen antagonists, as, in any case, Jews seem to have formed a very small minority of the population. The pagans of Philippi, on the other hand, would struggle hard against a faith which condemned all idol-worship, for the extant remains at Philippi and in its neighbourhood show that they were an extraordinarily devout community. See esp[79] Heuzey et Daumet, Mission Archéologique de Macédoine, pp. iii., 84–86. At the same time we cannot exclude the possibility that he had non-Christian Jews in his mind as well.—ἥτις. “Inasmuch as this” (sc., the fact of their not being terrified). The relative is, as frequently, attracted to its predicate. So ἥτις, agreeing with ἐνδ., for τοῦτο. In the following words the true reading is ἐστὶν αὐτοῖς. That of TR. has arisen for the sake of symmetry with the succeeding clause.—ἔνδειξις. An Attic law-term. In N.T. only in Paul. Not found in LXX. It denotes proof obtained by an appeal to facts. See SH[80] on [ Rom 2:15].—ἀπώλεια has its usual Pauline antithesis σωτηρία. Paul has never defined ἀπώλεια.—All edd. read ὑμῶν δέ. Not only is it better attested (see crit. note), but it also deserves preference as being the harder reading and sufficient to explain the other. It really includes ὑμῖν. The emphasis in Paul’s mind changes from the persons to their destinies. It was quite natural to assimilate ὑμῖν to αὐτοῖς preceding. But there is also the thought that they (the adversaries) will be affected not only by the proof of their own destruction, but also by that of the Philippians’ salvation.—τοῦτο seems to refer to ἔνδειξις. “If God be for us, who can be against us?”
[77] especially.
[78] Meyer.
[79] especially.
[80] Sanday and Headlam (Romans).
[ Php 1:29]. ὅτι … ἐχαρίσθη. We are inclined to join this clause immediately to μὴ πτυρόμενοι (so also Hpt[81]). The prospect of suffering was apt to terrify them. But when they view suffering in its true light, they will discover that it is a gift of God’s grace (ἐχαρ.) instead of an evil.—τὸ ὑπὲρ κ.τ.λ. The Apostle intended to insert πάσχειν after Χρ., but for a moment he pauses. To emphasise the real value of suffering for Christ’s sake, he compares it with that which they all acknowledge as the crowning blessing of their lives, faith in Him. As to the form of the sentence, this is a favourite rhetorical device of Paul’s. See J. Weiss, Beiträge, p. 11 n.—οὐ μόνον. μή might have been expected. “When a limitation of an infinitive or of its subject is to be negatived rather than the infinitive itself, the negative οὐ is used instead of μή. This principle applies esp[82] in the case of the adverb μόνον” (Burton, MT[83], p. 183).—εἰς αὐτόν. The deepest aspect of faith, the intimate union into which the soul is brought.
[81] Haupt.
[82] especially.
[83] Moods and Tenses (Burton, Goodwin).
[ Php 1:30]. ἀγῶνα. For the fact, see [ Act 16:19] ff. and cf. [ 1Th 2:2]. The metaphor has been prepared for by στήκετε and συναθλοῦντες. Cf. Epictet., iv., 4, 32 (quoted by Hatch, Hibb. Lects., p. 156), “Life is in reality an Olympic festival: we are God’s athletes to whom He has given an opportunity of showing of what stuff we are made”. ἀγών was constantly used in later Greek of an inward struggle. See some striking exx. from Plutarch in Holden’s note on Timoleon, xxvii., § 5.—ἔχοντες. A broken construction. It ought strictly to be dative agreeing with ὑμῖν. It can scarcely be taken as parallel with συναθλ. and πτυρ.—εἴδετε. See reff. above.—ἀκούετε. His Roman trial.