as it becometh the gospel of Christ; that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one

(ii. 12), let it be your care to live worthily of your Christian calling."

Similar admonitions, qualified by the same adverb "worthily" (agiws), occur in two other Epp. written during this imprisonment (Eph. iv. i.; Col. i. 10), and in one to the sister Macedonian Church (1 Thess. ii. 12). But in those the verb is "walk."-J.

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let your conversation be] Lit., “live as citizens” (πολιτεύεσθε). Writing from Rome, whither he has been brought in assertion of his right of appeal as a citizen,-to a Roman city, where he had (Acts xvi. 37-39) asserted his citizenship, he uses this word with manifold fitness. The verb admits of the wider sense of having habits of life, conduct, versation." So it is used by him in his speech, Acts xxiii. 1 ("I have lived," A. V.), of his conduct as a member of the Jewish community. It fitly introduces the ensuing lesson of unity, based upon the sense of spiritual fellowcitizenship. Cp. iii. 20 (moλíTEVμa) and note.

that ye stand fast in one spirit, with one mind striving together for ..] This is what he hopes to see or hear of them; that they "are stedfast in the strength of (ev) one spirit," in the unity of spirits that are one in the One Spirit (Eph. iv. 4); and that they "strive as with the energies of one soul," acting harmoniously as of one man (Chrys. well compares Acts iv. 32, "of one soul"). In this united "standing" and "striving," they are regarded as citizens joined as fellowsoldiers to repel an attack on their city. So below, the second allusion (iii. 20) to citizenship is followed by the same verbs, “stand fast," strove together,” iv. I, 3 (στήκειν, συναθλεῖν), neither occurring in this Ep. in any other connection. The military allusion reappears below in "fellowsoldier" (ii. 25). He writes to a city which, as a colony," was a Roman garrison.

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For "spirit," "soul," cp. 1. Thess. v. 23. The former is the higher faculty, akin to and receptive of the Divine Spirit; the latter, the vital and active powers.

spirit, with one mind striving together for the faith of the gospel;

28 And in nothing terrified by your adversaries: which is to them

This "striving" is to be against persecutors (next v.; also v. 30, and last note on it).

28. in nothing terrified by your adversaries] Lit., "scared," as a startled horse. Who these opponents may have been―Judaizing Christians, hostile Jews, or Gentile oppressors-is not stated. But the hostility here implied is compared, v. 30, to that which the Apostle encountered when he first visited Philippi; and was therefore probably an outbreak, as that was, of heathen violence.

A different view is advanced by Locke. "There was no party at that time who were in opposition to the Gospel which St. Paul preached... but those who were for keeping up circumcision... under the Gospel. These were they whom St. Paul apprehended alone and make them start out of the way from the as likely to "affright" the convert Gentiles Gospel." (Quoted by Peirce.-J.).

(But this note overlooks the presence of the hostile Gentile elements which broke out on the occasion referred to).

which is to them an evident token. such fearlessness on your part) is a token More accurately, seeing that it (scil., to them of [their] perdition, but of your salvation," (with best authorities placing aurois after oriv, not before; omitting μév; and reading vμv for vuiv of Rec.). The intrepidity of the Philippians will be a presage addressed to their adversaries ("them," auroîs) of the twofold issue; ruin of the one party [supply aurav], triumph of the other (vv). "Be not scared (for to scare is all that thay can and your salvation. For when they see that do). Thus shall you manifest their perdition they cannot even scare you, they will perceive

a token of their own perdition. For when the Persecutors cannot prevail over the persecuted, the vanquishers over the vanquished, shall it not thence be manifest to them that they must perish?" (Chrys.)

Or we may understand the sentence thus: "Be not dismayed by your persecutors, seeing that their hostility is of itself the sure presage of their ruin, and (thus) of your triumph." So Dean Vaughan (Philipp.,' Lect. V.), "To fight against Christ, quite apart from the question of its present apparent success or failure, is a sign of ruin to him who is guilty of it."

an evident token of perdition, but to you of salvation, and that of God.

29 For unto you it is given in the behalf of Christ, not only to believe

"Perdition," in the utmost and final sense; as also "salvation" (cp. v. 19).

and that of God] To be connected with "token" (not, as A. V. suggests, with "salvation.") Their courage will be not a mere human assurance of coming victory, it may, on the contrary, suffer present defeat, but an "omen" sent by God, of the triumph beyond. Cp. 2 Thess. i. 4-10, where patience under trials is by a cognate word designated as a "token" of their issue.

29. For unto you it is given. ] Better,

...

"Because to you grace was given" (exapioon, aor.); scil., when they were first called to be Christians-to believe and to suffer. The words are confirmatory of last v. There, their fearlessness under suffering is interpreted as a presage of salvation; here, another is found in the fact that they suffer for Christ. Not only the power to endure, but the trial itself, is a sure token from God of fellowship with Christ now (see iii. 10), of His Glory hereafter (ib. 11; Rom. viii. 17).

"To suffer for Christ is a gift of grace (xápiopa), more marvellous than to work miracles, or to raise the dead. For therein I am a debtor; but herein I have Christ for my debtor." (Chrys.)

in the behalf of Christ....] Better, "for the sake of" (as the same prep. is translated at end of v.). The "to suffer for His sake is resumptive of "for the sake of Christ," which is cut short by the interposed "not only to believe in Him, but also." A. V. here accurately reflects the irregularity of the original.

on him, but also to suffer for his sake;

30 Having the same conflict which ye saw in me, and now hear to be in me.

30. Having the same conflict] He adds force to his exhortations in vv. 27, 28, by reminding them that he has experienced, is experiencing, trials like theirs. The words are thus best construed, as part of the main sentence, with "striving," "terrified,"--the intervening words, "which is to them... to suffer for His sake," being a parenthesis. Some connect this v. with v. 29," Unto you it is given,” 'having the same * (ὑμῖν, ἔχοντες). But this is to be rejected, not on account of the imperfect grammar-such irregularities being far from uncommon-but because the " fict" naturally belongs to the "standing" and "striving" (v. 28) as soldiers,—rather than to the subordinate sentence (v. 29), which asserts merely the privilege of `“ suffering.”

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ye saw in me] Scil., on the occasion recorded in Acts xvi. 19, sqq. This incidental appeal to them as eyewitnesses confirms the narrative there (see Introd., § IV., C ; and cp. Paley, 'H.P.' VII., vii.). To the shame and suffering of that "conflict "he refers more and expressly, 1 Thess ii. 2, where he describes his Gospel warfare by the same word (ayov, there translated "contention," A.V.). Cp. 2 Tim. iv. 7; and see above, Introd., § IV., D.

It is here implied that the Philippians are now enduring such persecution as that which began in their city in his person (Acts as above); in which probably some of them then shared (see below on iv. 3); and which no doubt had recurred when he wrote (A.D. 57) to the Corinthian Church (2 Cor. viii. 1, 2) of the "affliction" of the "churches of Macedonia."

1. bishops] In N. T., the use of Éπíσкоπоs as designating an officer of the Church, is peculiar to St. Paul (see the texts above cited); and the word occurs else only in 1 Pet. ii. 25 (of Christ). St. Peter indeed expresses the duty of presbyters by emoкоποῦντες (ι Pet. v. 2); but this use of the verb (for which cp. Hebr. xii. 15), is far short of being equivalent to the application to them of the title énioкOTOL. ETIOкOTY however expresses the Apostleship in Acts i. 20 (from Ps. cviii. [cix.] 8, LXX.). Common as the term is in post-apostolic authors, none of them seems to employ it, as St. Paul in every instance does, as synonymous with peoßure

рos, with the single exception of Clemeni R., who (writing not long before A.D. 100) relates how the Apostles appointed éTOKÓTOVS kai diakóνovs (1 Clem. R., XLII.; cp. πреσßутероι, ib. XLIV.). Polycarp (writing probably some twenty years later) enjoins the duty of obedience τοῖς πρεσβυτέροις καὶ diakóvois (Ad Philipp.', V.). The Peshito, alone among the Verss., renders émoкóñois (in loc.), "elders," o

The word is used in LXX. for the Hebrew w, Tipp, &c.; see, e.g., Numb. xxxi. 14; Isai. lx. 17 (on which latter text it is to be observed that Clem. R., XLII.as above, in citing it gives for 71, 707pb, émi

σκόπους αὐτῶν, διακόνους αὐτῶν, instead of aрXovrás σOV, ÉTIσKÓTOUS σov of LXX.). Profane writers from Homer downwards, also employ it freely. But no light is cast from either of these quarters on its ecclesiastical usage. Lightfoot, 'Harmony of Evangg.,' Pt. III., on Luke iv. 15, s. IV., regards it as = n, a title denoting an officer of the Synagogue; identified by him with the second officer, (= ayyedos), but regarded by others as an inferior official. (See Bp. Lightfoot, 'Philipp.,' Dissert. I., p. 197.)

with the bishops and deacons] This separate mention of the Ministry in saluting the Church is peculiar to this Ep. Some have accounted for it by supposing them to have been the movers of the bounty of the Church towards him (Chrys., followed by many later writers). Others suggest that he points to their office as a check on selfassertion and consequent divisions, such as he deprecates, ii. 3, &c. (Wiesinger). Some again see in it a mark of the late date of the Ep. But if this implies that in the Churches addressed in earlier Epp. no regular Ministry existed, it is clearly wrong; for in the earliest of them all he writes of "them which . . . . are over you" (1 Thess. V. 12), who are undoubtedly presbyters. His mention of the Second Order (Acts xx. 17), and that of the Third (Rom. xvi. 1), are also earlier than this.-It seems sufficient to say that the presence with him of Epaphroditus, by whose hand this Ep. was apparently sent, whom he speaks of as a fellowminister (ii. 25), a member, therefore, of their own body, perhaps their head,-naturally suggested this special greeting to the clergy of the Church. Further, if the view of iv. 3 taken below (see note there) be correct, he has a charge to send to these "bishops and deacons" such as is nowhere else found in his writings, and is thus led to address them in the opening of his Ep.

It is not recorded in Acts xvi. that St. Paul appointed ministers of any order at Philippi. In so short a sojourn, so abruptly terminated, it may not have been possible so to do. Lightfoot (Harmony of N. T.,' on Acts xvi.) conjectures that when he revisited Philippi (Acts xx. 1-6) he may have thus organized the Church, " which was the course he had used in other Churches, Acts xiv. 21-23." Yet when he wrote his first Ep. to the Church of Thessalonica (but a few months after its foundation), there were already presiding elders (as above pointed out), in that Church engaged in their "work," who must therefore have been appointed at the time of his first visit.

8. bowels] Enλáyxva (viscera), sometimes the higher internal organs,

as

distinguished from the entrails (ἔγκατα οι čvreрa). (Galen, on Hippocr. ‘De Humoribus,' I. 9, reckons as yeμovrà among the onλáуxva, these three,-brain, heart, and liver.) Hence the use of the word,-not unknown to classical writers, but of specially Hebraic character, like that of D'D,-for the emotions supposed to reside in these organs as pertaining to man, or even as attributed to God (see Luke i. 78, and Cp. e.g., Ps. xxiv. [xxv.] 6):-here, for the tender affections of the Divinely human Heart of Jesus. It is frequent in this sense in St. Paul,-once in 1 Joh. iii. 17. So too in the Apocrypha (e. g., Wisd. x. 5). But the LXX. only once (Prov. xii. 10) give onλáyxva for D', rendering the latter by kotia or even eykara, or more usually by oikтipuoi, as A. V. (passim) “tender mercies."

...

9. I pray, that. .]"Iva is properly=" in order that," (implying purpose aimed at). But frequently in St. Paul (and elsewhere in N. T., e.g., Matt. xxiv. 20; John xv. 8) it tends to pass into the mere "that" introductory (as in English) of the following verb in the conj. mood;-here, of the verb that conveys the matter of the prayer (as Vulg. “oro ut abundet"); the conjn. and verb expressing only what in many cases might be conveyed by an infinit. So, in modern Greek, iva (reduced to và) is merely the sign of the conj. mood, with which it is used for an infinitive (as, e. g., và Show=(nv). See Winer, 'Gr.' Pt. III., § 44, 8; and cp. § 53, 10 (6). judgment] Αἴσθησις (nowhere else in N. T.), properly: "perception by sense," "sensation";-also of the mind, "judgment." The LXX. use it for ny (="knowledge," A.V.); e.g. Prov. i. 22 (of man's knowledge); iii. 20 (of God's). We find aioonripia, Hebr. V. 14, = organs of spiritual sense" (Neander). -J. ́

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=

supported by the consent of Greek commen13. palace] This rendering is not only tators, and by the parallel expression, iv. 22,

but farther by the fact that everywhere else in N. T., Ipaiтápiov denotes a ruler's residence (Matt. xxvii. 27; Mark xv. 16; John xviii. 28, 33; xix. 9 [Pilate's house]: Acts xxiii. 35 [Herod's Palace]).

Against it lies the objection, that the Imperial "Palatium" in Rome was not,-nor without shocking Roman feeling could be, -called 66 Pratorium."

To this it is answered that the word, being (as above) freely applied to a provincial Governor's residence, is here used, by a provincial writing to provincials, in its familiar provincial sense (Beausobre.-J).

Of the modern interpretations of the word;-(1), the extramural Camp, and (2),

the Palatine Barrack,--both alike labour under the difficulty that it is never so used by any writer, either in its Latin or in its Greek form. Moreover, the expression, "the whole Prætorium," excludes (2),-being inapplicable to a place of small extent. But "Prætorium" is commonly employed in Latin to denote (3) the Prætorian Cohorts. As among these interpretations, therefore, (3) is to be preferred. It is adopted by Bp. Lightfoot;- see his interesting "Detached Note" on the word. Grimm, Lexic. N. T.,' prefers (1).

Yet, the fact that Josephus denotes the Prætorian Cohorts by rò σrparŋyɩkóν, not Tо праiтάрiov, tends to prove that the latter word was not known in the sense of "the Bodyguard" to Greek writers (Dean Merivale; see his discussion of the question, 'St. Paul at Rome,' VII., p. 110).

16, 17. Some recent commentators following Grotius, take οἱ ἐξ ἐριθείας, οἱ ἐξ ἀγάπης, as the subjects of these two vv.," they that are of factiousness," "they that are of love." (Cp. Rom. ii. 8.) But the ellipsis left by this construction after oi ég d. is very clumsy,--as appears especially when vv. 16, 17 are restored to their proper order. The usual rendering is therefore to be preferred.

18. Christ is preached. . ] See on the argument in favour of heretics from this verse, Cyprian, 'Epist.' LXXV., 12 (Ad Jubaianum):-also the note in English Translation (Parker's "Library ") of same, on the rendering "annuncietur" (Vulg., but not Old Lat.), as if from a reading KarayyeλXéoow, which Ecumenius (in loc.) alleges to be a heretical corruption of the text.-J.

But it is doubtful whether Ecum.'s meaning is as above stated. And the Vulg. "annuncietur" is not meant as imperat., "Let Christ be preached,"-but subj., “Provided Christ be preached."

22. if I live....] If the construction is to be completed, it may be (as A.V.,Pelagius in loc., &c.) by supplying ["be my lot"], after "in the flesh"-scil., "If I am to live, life will yield me work and its fruit; and thus (or, 'yet') I doubt whether to choose life or death." This sense is satisfactory, but the ellipsis is harsh.

Or, with the great majority of authorities, we may regard "if" as repeated before "this," -the protasis being thus extended so as to

end with "labour."-"If to live in the flesh, -[if] this is to me the condition of fruit of my labour, then (kai) I hesitate, &c." ("if" being taken as "since"). Thus the apodosis is introduced by the conjn. (kai), the unusual sense of "then" being assigned to it,

of which the instance alleged (2 Cor. ii. 2) is hardly sufficient. To help out this difficulty thus, "Since life is to me the condition of fruit [I desire not to die], and, &c." (Rilliet, ap. Meyer,-cp. Wiesinger) is very arbi trary. The modification of this interpretation suggested by Bp. Lightfoot is better, in which a break in the sense is made after "labour." "What if my living in the flesh will bear fruit...?-In fact, what to choose, &c." But, in any shape, this method of completing the protasis,-reinforcing the subject to live" by the pronoun "this" with a second "if" inserted before it,-seems too

artificial.

Beza's rendering, adopted by many of the Reformed Verss., also by Scholefield, and (in part) by Conybeare, “An vero vivere in carne mihi operae pretium sit, et quid eligam ignoro," makes the sentence regular. But "I know not whether" (où yvwpitw ei), is (1) ungrammatical, and (2) awkwardly linked with "I know not what to choose;" moreover, (3) the sense yielded ill accords with the certainty expressed, v. 24, of benefit to result. Farther, this interpretation of κáρпos pуou, as a Latinism, operae pretium (Grotius), represents the Apostle as thinking of his own profit, not (as the context requires) of that of others.-Vulg., &c., give rightly, “fructus operis."

23. to depart] Origen, according to Jerome ('Apolog. adv. Ruff.', I. 22), explained dvaλvσa here, "to return" ("reverti"); regarding the soul as being of celestial origin, and death its return home. Tertullian may have meant the same by rendering (De Patient.,' IX.)

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recipi." Cp. Wisd. ii. 1, Tobit ii. 9. C. Bos (ap. Elsner), is in favour of this rendering here; but says avaλvew is properly" to return from a feast," as Luke xii. 36. See Gataker, 'De N. Instrum. St.,' VII., where four meanings of the verb are distinguished.-J.

In the Latin Vers. of Origen In Ep. ad Romanos,' VII. (Jerome), we find the avalvoa of this v. rendered "reverti": in that of his 'De Principiis,' I. 7 (Ruffinus), “ redire.”

CHAPTER II.

I He exhorteth them to unity, and to all humbleness of mind, by the example of Christ's humility and exaltation: 12 to a careful proceeding in the way of salvation, that they be as lights to the wicked world, 16 and comforts to him their apostle, who is now ready to be offered up to God. 19 He hopeth to send Timothy to them, whom he greatly commendeth, 25 as Epaphroditus also, whom he presently sendeth to them.

CHAP. II. 1-4. UNITY FURTHER URGED: THROUGH WHAT GRACES TO BE ATTAINED.

1. The Apostle proceeds to conjure the Philippians with earnest vehemence, by every Christian motive, to rise into a fuller realization of that unity which (i. 27) he hopes to find among them.

If there be therefore any consolation in Christ, if any comfort of love] Rather "exhortation in Christ," "persuasion of love:" ie., "If then mutual exhortation in Christ's name, if the persuasions of mutual love, are realities among you.”—Cp. 1 Thess. ii. 11, where the verbs cognate to these nouns are used.

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if any fellowship of the Spirit...] Scil., of the Holy Spirit;-corresponding to "exhortation in Christ:" as "bowels and mercies" to "persuasion of love." Thus of the four motives urged, the first and third are external and Divine (1)“in Christ,” (3)“of the Spirit;" each succeeded by one internal and human,— (2) mutual love," and (4) the impulses of the heart ["bowels"]. These are the bonds to join Christian soldiers in unity;-that the Name of Christ is a cheering password among them, while love heartens them;-that fellowship in the One Spirit, as well as the sympathies of nature, draw them together. Assuming these to exist among Christians, he grounds on them this appeal." If any" (cp. iv. 8), conveys no doubt, but rather means, "whatever such motive is among you, act up to it." Thus they are regarded as exhorting and persuading one another. Some understand him as reminding them (as 1 Thess. ii. 11), how be had exhorted and persuaded them. But the former interpretation, following "Stand fast in one spirit" (i. 27), and leading on to "Be like-minded” (next v.), seems best to fall in with the train of thought, before and after.

Chrys. understands him to entreat them to give him "comfort," by cherishing love and unity among themselves.

2. Fulfil ye my joy] He expects (i. 25) to abide with them "for their joy:" his joy they are here in turn bidden to enhance. That joy he has expressed (i. 4) in prayer for

And

their Christian progress, suggesting (i. 27) the spirit of unity as especially needed. this point he now directly presses on them. His joy will be full, when he sees them one in heart.

that ye be likeminded. . .] "That so ye be of the same mind." (On the conjn. see Note at end of ch. i., on v. 9.) This precept he proceeds to set forth under three heads:-(1)“ Having the same love," (united in love not hate); (2) "Being joined in soul," (A. V., "of one accord;" cp. "with one soul," i. 27), by sympathy each with all in all feelings; (3) "Being of one mind," (so as not only to think and feel about the same things, but alike about them).

minded in] nothing," for this and the next vv. relate to thought and motive, rather than to acts (cp.," esteem," "look to," &c.).

3. Let nothing be done] Better, "[Being

through strife or vainglory] Lit., "according to." Translate, "In the spirit of factiousness, nor in the spirit of vainglory" (reading, with best authorities, unde Kard, for of Rec.). Thus are brought out in distinct articulation the two main heads under which he is about to urge unity;-viz., (ii.) bumility (in this v.), and (i.) regard for others (next v.). To these (in inverse order) he here opposes the two main hindrances to unity, -(i.) "factiousness" (see i. 16, note), (ii.) "vainglory."-The spirit that sets (i.) party before charity, or (ii.) oneself above one's equals, is the very negation of the spirit of unity.

in lowliness of mind] Lit., " in the lowliness . . ." scil., due lowliness. The noun here used (runeuvo poσúvn), is a N. T. word, nowhere found in LXX., nor in profane writers. See Abp. Trench, Synon. of N. T.,' s. v.-The "lowly mind," here implied, is the opposite of the "vainglorious" mind, above condemned.

esteem other better than themselves] "Aocounting one another..." (aλýλous). Thus the humility here commended is between equals (Theodore Mops. ;-cp. his note cited below on v. 6).—The verb is the same as "thought" (A. V.) in v. 6.-Each is in turn to admit the superiority of others.