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ΠΑΥΛΟΥ ΤΟΥ ΑΠΟΣΤΟΛΟΥ

Η ΠΡΟΣ

ΦΙΛΙΠΠΗΣΙΟΥΣΕΠΙΣΤΟΛΗ

Php 1:1-2. SALUTATION.

Php 1:1. The only significance belonging to the mention of Timothy is that he was a well-known figure at Philippi (Acts 16:1-12; Acts 19:22; Acts 20:3-6), that they owed much to him, and that he was about to visit them again. The Epistle claims, of course, to be exclusively Paul’s own.—δοῦλοι. Already in O.T. δ. is used in a distinctly religious sense; see esp[16] Psalms (LXX). As used by Paul, while expressing intense fervour of devotion, it includes the idea of a special calling and function in Christ’s kingdom, parallel to its application in O.T. to the prophets; see Romans 1:1, Galatians 1:10, also Titus 1:1. There is genuine humility in the contrast between δοῦλοι and ἁγίοις. He only calls himself ἀπόστολος when he assumes a commanding mood (Chr[17] ad loc.).—Χρ. Ἰ. The order strikes the keynote of Paul’s attitude towards his Master. He delights to think of Him in royal dignity, the Messiah who was once Jesus being now Κύριος. For a good discussion of the respective designations Χ. Ἰ. and Ἰ. Χ., see Von Soden in Abhandlungen C. von Weizsäcker gewidmet, p. 118.—πᾶσιν τ. ἁγίοις. It is difficult to say whether πᾶσιν is emphatic or not. It is, at least, remarkable how often πᾶς appears in the opening paragraphs of this Epistle, as if to show Paul’s strict impartiality, perhaps in the face of some pretensions to superiority which appeared in the Philippian Church. But, on the other hand, see 2 Corinthians 1:1, Romans 1:7, where the same phrase seems to have no special emphasis.—τ. ἁγίοις. Really a terminus technicus of the early Church. Having as its basis that idea of consecration to God, and consequent participation in His Divine majesty which bulks so largely in O.T. religion (e.g., Leviticus 11:44-45, Jdg 13:7), and continues to have full prominence in the N.T. (Acts, almost all Epistles, Rev.), it suggests also in every N.T. instance that side of Christian life which stands in most glaring contrast with the impurity and sensuality of the Gentiles, holiness of heart and conduct. This would naturally come into view as the result of the working of the Holy Spirit; see McGiffert, Apostolic Age, p. 509 ff.; Hltzm[18], N.T. Theol., ii., p. 152. The best commentary on the expression is John 17:11; John 17:14-23. In his salutations Paul uses the word as practically = ἐκκλησία (cf. 1 Corinthians 1:2, 2 Corinthians 1:1, with 1 Thessalonians 1:1). For the Christian Church is the spiritual successor of the sacred community of Israel. Ideally, all Christians are “saints,” cf. ἡγιασμένοις ἐν Χ. Ἰ. (1 Corinthians 1:2). The Spirit is, of course, the Sanctifier, but He only deals with those who are in Christ Jesus.—ἐν Χ. Ἰ. These words sum up Paul’s Christianity. They denote the most intimate living union that can be conceived between the soul of the believer and the Risen Lord. He, as Spirit, is the atmosphere in which the new life is lived. Cf. the Rabbinic use of מָקוֹם (place or space) as a name of God; see Taylor, Sayings of Jewish Fathers, 2nd ed., p. 39. The phrase occurs eight times in Phil. The same idea is expressed by Χριστὸς ἐν ἐμοί; see esp[19] Galatians 2:20. “The gist of this formula εν Χριστῷ is nothing else than Paul’s mystic faith, in which the believer gives up himself, his own life, to Christ, and possesses the life of Christ in himself: he in Christ, and Christ in him; he dead with Christ, and Christ become his life” (Pfl[20], Paulinism, E. Tr., i., p. 198). For the extraordinarily central place of the idea in Paul’s teaching, see Deissmann, Die Neutestamentliche Formel “in Christo Jesu” (Marburg, 1892).—σὺν ἐπισκόποις κ. διακόνοις. These keenly-discussed terms can only be most briefly examined. Who were the ἐπίσκ.? In LXX almost always = an official in charge of work being done (e.g., repairs in Temple; rebuilding of Jerusalem) or an officer in the army (much less frequently). In N.T., besides this passage, (a) Acts 20:28, applied by Paul to the πρεσβύτεροι of Ephesus, whom the Holy Ghost has made ἐπισκόπους ποιμαίνειν τὴν ἐκκλησίαν τοῦ Θεοῦ; (b) 1 Peter 2:25, of Christ, who is called τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν; (c) 1 Timothy 3:2 and Titus 1:7, where it is almost universally admitted to be synonymous with πρεσβύτερος. Two points are clear from N.T. evidence: 1. The ἐπίσκοπος is, at least, often the same person as the πρεσβύτερος. 2. The ἐπίσκ. is concerned with shepherding the flock of God. Have we any information to corroborate these facts? As to the first there is the strong tradition of the early Church, e.g., Jerome, Ep., 69, 3: apud veteres iidem episcopi et presbyteri; there is the admitted fact that in 1 Clem. the name πρεσβύτεροι is given to the ἐπίσκοποι; and Tertullian (Apologet., 39) designates the officials who preside over the congregation probati quique seniores; see esp[21] F. Loofs, SK[22], 1890, pp. 639–641. The second fact mentioned above conflicts with the celebrated theory of Hatch and Harnack (who has, however, greatly modified his standpoint; see his important review of Loening’s Die Gemeindeverfassung des Urchristenthums in Th. LZ[23], 1889, coll. 418–429), that the ἐπίσκοποι were distinct finance and cultus officials, who only gradually came into possession of more spiritual functions. But it seems hazardous to narrow down the duties of the ἐπίσκ. No doubt the name may, in certain cases, have been suggested by that of the ἐπίσκοπος or (more commonly) ἐπιμελητής, who exercised administrative control over the property of private associations and guilds existing at that time in the Hellenic world and enforced the rules of such associations (see J. Réville, Les Origines de l’Épiscopat, Paris, 1894, pp. 160–163). But just as the functions of these persons were left comparatively vague and undefined, so we might expect to find the beginnings of local administration in the Christian Church still less clearly marked. An additional reason for this would lie in the pre-eminent authority of the Apostles and the high place assigned to the possessors of “gifts”. Accordingly it appears wise to use great caution in making any distinction between πρεσβυτ. and ἐπίσκ. Probably the truth lies in the direction of regarding πρεσβ. as a title of status, while ἐπίσκ. is one of function. Probably all ἐπίσκοποι were πρεσβύτεροι, while the converse may not be true. The difference of name may point to some early (and unknown) difference of administration. The ἐπίσκ. may have had some special connexion with the celebration of the Eucharist as the central rite of Christian worship (see Sohm’s strong insistence on this point, Kirchenrecht, pp. 84 ff., 121 ff.) and with the management of Church property, which would originally consist of voluntary gifts offered to God in Christian worship. Gradually, as those endowed with extraordinary “charisms” (e.g., prophets, teachers, evangelists) passed away, their functions would tend to be assumed by the leading office-bearers in each congregation. So the sphere, e.g., of the ἐπίσκ., would be greatly enlarged. But we must be content, for lack of evidence, to do without precise definitions, only concluding as to the general equivalence in the earliest times of πρεσβ. and ἐπίσκ., and granting that their oversight and guidance were concerned with the spiritual as well as the material well-being of the organisation. Deacons are first mentioned here in the N.T. It is often tacitly assumed that they hold the office or function whose institution is described in Acts 6. This was an early tradition; e.g., Iren., iii., 12, 10: Stephanus … qui electus est ab apostolis primus diaconus. But there are considerable arguments against this view. These are admirably summarised by Gwatkin (Hastings’ B.D., i., 574). (1) The seven are nowhere in N.T. called διάκονοι. (2) The qualifications laid down (Acts 6:3) for the seven are much higher than those of 1 Timothy 3:8. (3) Stephen was largely a preacher and Philip an evangelist. (4) The seven evidently rank next to the Apostles at Jerusalem. Hpt[24] (Myr[25]6 ad loc.) holds that ἐπίσκ. and διάκ. denote here the same persons, the ἐπισκοπή being a διακονία towards the Church, and compares 1 Thessalonians 5:12, τοὺς κοπιῶντας καὶ προϊσταμένους. And the vague use of the word to denote any kind of Christian service (in earlier parts of N.T.) might seem to justify the idea. But considering the late date of Phil., it appears more reasonable to connect the office with that of 1 Timothy 3., where a clear distinction is drawn between the διάκ. and the ἐπίσκ. In the early Church the most necessary Christian service would be the care of the sick and poor. So the deacon must neither be double-tongued (δίλογος) nor a “lover of dirty gain” (so Gwatk. tr. αἰσχροκερδής), for in his work of visiting he would have temptations to “gossip and slander” on the one hand, and to “picking and stealing from the alms” on the other (Gwatk loc. cit.). Many reasons are assigned fo the mention of these officers here. But it seems quite natural that Paul should specify those who stood in the forefrom of the Church’s work and life, more especially as the letter is one of thanks for the gift which has been sent to him, a gift the management of which would be in the hands of the controlling authorities in the Church.

[16] especially.

[17] Chrysostom.

[18]ltzm. Holtzmann.

[19] especially.

[20] Pfleiderer.

[21] especially.

[22] Studien und Kritiken.

[23] Theologische Literaturzeitung.

[24] Haupt.

[25] Meyer.

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 Titus 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 1:3. Much may be said in favour of the reading ἐγὼ μὲν εὐχαριστῶ (see crit. note) from the point of view of sense. The antithesis would then show that the letter is a direct reply to one received from Philippi, and the emphasis on Paul’s own thanksgiving would be accounted for (with Zahn) by the supposition that the Philippians imagined a slight lack of cordiality on his part. This supposition is favoured by the prominence given in the Epistle to Paul’s delight in them.—εὐχ. τ. Θ. ἐπί. Cf. 1 Corinthians 1:4, εὐχαριστῶ τῷ Θεῷ … ἐπὶ τῇ χάριτι … τῇ δοθείσῃ ὑμῖν; Papyr. Lond., xiii., κομισαμένη τὴν παρά σου ἐπιστολὴν παρʼ Ὥρου … ἐπὶ μὲν τῷ ἐρρῶσθα[ί] σε εὐθέως τοῖς Θεοῖς εὐχαρίστουν (quoted by Dsm[27], BS[28], p. 210). A word condemned by the grammarians, but in common use from the time of Polyb., and found in modern Greek as ὐκαριστῶ (Hatz., Einleit., p. 285).—ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν. These words have been the subject of much discussion. No doubt ἐπί could be used here in what Ell[29] calls its “ethicolocal” sense of a circumstance or experience regarded as the basis of an action, and thus the meaning would be: “I give thanks to my God at my whole remembrance of you” (“every remembrance” is, it seems to us, in spite of Kl[30], Lips[31] and Weizs., linguistically impossible). Or, what is more natural after εὐχαριστῶ (see exx. supr.), ἐπί may be “on account of”. This would make good sense. The total impression left upon him by his intercourse with them is one which calls forth thankfulness. There is another possible meaning supported by Hfm[32], Zahn, Wohl[33], Harnack (Th. LZ[34], 1889, col. 419) and Sohm (Kirchenrecht, p. 81). ὑμῶν may be gen. of subject, and so we should translate: “on account of your whole remembrance of me”. This would accord admirably with the context, preparing the way for κοινωνία (Php 1:5), and pointing delicately to the practical expression of their thoughtfulness. The only serious objection to it is that the other interpretation fits in more suitably with the parallels Romans 1:8-9, 1 Corinthians 1:4, Ephesians 1:16, Colossians 1:3, 1 Thessalonians 1:2 and those in LXX.

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

[28] Bibelstudien

[29] Ellicott.

[30] Klöpper.

[31]ips. Lipsius.

[32] Hofmann.

[33]ohl. Wohlenberg.

[34] Theologische Literaturzeitung.

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 1 Timothy 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, Luke 5:33, 1 Timothy 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 Acts 2:42. The same is true of Romans 15:26, 2 Corinthians 9:13, Hebrews 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 1 Corinthians 16:1, τῆς λογίας τῆς εἰς τοὺς ἁγίους; Acts 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 Romans 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. 2 Corinthians 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., Galatians 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] Romans 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. 1 Corinthians 2:9, 2 Corinthians 3:15; 2 Corinthians 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 2 Timothy 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. 1 Corinthians 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, Romans 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.