Philippians 1:27-30

SECTION III

The Lord’s Example and Pattern for the Observance of the Church

Philippians 1:27 to Philippians 2:18

(1) A true Christian deportment the condition of the Apostle’s joy in the Church (Philippians 1:27-30)

Characteristics of a Christian walk (Philippians 1:27-28 a); and the incentives to such a walk (Philippians 1:28 b, Philippians 1:30)

27Only let your conversation [deportment] be 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 spirit, with one mind striving together for the faith of the gospel; 28and in nothing terrified by your adversaries, which Isaiah 25:0 to them an evident token of perdition, but to you of salvation, and that of God. 29For unto you it is [was] given in the behalf of Christ, not only to believe on him, but also to suffer for his sake [in his behalf]; 30having the same conflict which ye saw26 in me and now hear to be in me.

EXEGETICAL AND CRITICAL

Philippians 1:27. Only let your deportment be as it becometh the gospel of Christ. Μόνον in this emphatic position marks the true Christian walk as the sole, indispensable condition of Paul’s joy, when he should come to them, as the connection with Philippians 1:24-26 shows. (Galatians 2:10; Galatians 5:13). Bengel: hoc unum curate, nil aliud. But this one requisition contains within itself manifold other requisitions. The verb here (πολιτεύεσθε) is taken from political life. The church at Philippi forms a part of the kingdom of God, of which they should prove themselves citizens. Paul uses the word elsewhere only in Acts 23:1 (πεπολίτευμαι), in his speech before the Jewish Council, where in the presence of the civil rulers he feels himself to be but a member of the common body politic. Περιπατεῖν refers more to individual life; this verb to church-life, corresponding to πάντες (Philippians 1:4; Philippians 1:7-8). The fundamental law of this kingdom is denoted by τοῦ εὐαγγελίου τοῦ Χριστοῦ, and the corresponding deportment by ἀξίως. (Colossians 1:10 : ἀξίως τοῦ κυρίου; Ephesians 4:1 : ἀξίως περιπατῆσαι τῆς κλήσεως).—That (ἵνα) states the aim or object of his exhortation, agreeably to the context (Philippians 1:26).—Whether I come and see you or be absent (εἵτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ). He thus leaves it uncertain how it may be, but in accordance with his hopeful desire, puts the supposition of his coming first. In both cases he presupposes his release, which might indeed lead him not to Philippi, but elsewhere.—I may hear (ἀκούσω), includes both cases, i.e., either from their own mouth, or from others (Meyer). Bengel: audiam et cognoscam. The object is: your affairs (τὰ περὶ ὑμῶν), and this as more fully explained: that ye stand fast in one spirit (ὅτι στήκετε ἐν ἐνὶ πνεύματι), which is the subject of Paul’s great anxiety. Comp. οἶδά σε τίς εἶ, Luke 4:34; Luke 19:3; Mark 1:24. See Winer’s Gramm. p. 626. Hölemann incorrectly joins ἵνα with στήκετε, as if it were ἀκούσας, and ὅτι simply repeated ἵνα. The construction would be confused, harsh (hiulca, Calvin terms it), and the participles would be nominative absolute. The verb (Php 4:1; 1 Corinthians 16:13; Galatians 5:1; 1 Thessalonians 3:8; 2 Thessalonians 2:15) means to keep one’s ground in battle. What is meant evidently is that the Philippians should cherish a spirit of unity among themselves, as in 1 Corinthians 4:21; 1 Corinthians 12:13; 1 Peter 3:4. It is presupposed that this harmony, which is to be an object of such earnest endeavor, is a gift of the Holy Spirit (Ephesians 4:3-4), but the Holy Spirit is not directly intended (Van Hengel).—With one mind striving together for the faith of the gospel (μιᾶ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου. This explains more fully στήκετε ἐν ἑνὶ πνεύματι. Here we evidently have to do with a struggle in which the main object is unity, and hence μιᾷ ψυχῇ stands with emphasis at the beginning. The πνεῦμα which is in the ψυχή, is that part of our nature which is the sphere ἐν) of the unity. The dative ψυχῄ is the instrumental dative. The substantive ψυχή denotes that part of our being which is connected above with πνεῦμα and below with σάρξ, and constitutes the centre of man’s peculiar personality,—individuality. Hence, μιᾷ ψυχῇ presents their outward manifestation.—Comp. Philippians 2:2; Acts 4:32, (Delitzsch, Psychologie, p. 199. ff.). Repellent peculiarities may exist even where there is an agreement in principle. Bengel: est interdum inter sanctos naturalis aliqua antipathia. The dative τῇ πίστει, for the faith, presents the object of the struggle, which the genitive τοῦ εὐαγγελίου renders more precise, and so guards it from any arbitrary misconception of friends or foes. The preposition in συναθλοῦντες refers to this co-operation of the Philippians with Paul (Colossians 2:1; 1 Timothy 6:12; 2 Timothy 4:7). Comp. Philippians 1:7; Philippians 1:30; Philippians 4:3, where μοί indicates what is here sufficiently plain from the connection. It is incorrect to limit σύν only to the unity of the Philippians among themselves (Wiesinger), which μιᾷ ψυχῇ after ἐν ἑνὶ πνειύματι has already pointed out, or to exclude this reference (Meyer), or to make σύν govern πίστει (Grotius). Τῇ πίστει is not an instrumental dative (Calvin, et al.), nor should μιᾷ ψυχῇ be connected with στήκετε (Chrysostom, Luther).

Philippians 1:28. And in nothing terrified (μὴ πτυρόμενοι ἐν μηδενί). Καί adds another concomitant of στήκετε. The verb (properly used of horses in the race) means to turn about, to start, spring aside. Comp. Php 1:20; 2 Corinthians 6:3.—By your adversaries (ὑπὸ τῶν ) gives the cause of this agitation or panic. We are to understand this of their personal enemies (comp. Philippians 1:30), unchristian opposers of the gospel, especially among the Jews, but also among the heathen (Philippians 1:30, etc.; Acts 16:11 sq.; Acts 17:5 sq).—The Apostle proceeds to enforce his exhortation by appropriate motives, Acts 28:6-30.—Which to them is an evident token of perdition (ἥτις ἐστὶν αὐτοῖς ἔνδειξις ). The argumentative ἥτις = since it is (Ephesians 3:13), in sense points back to the thought that the church does not allow itself to be terrified, but grammatically connects itself by a familiar attraction with ἔνδειξις (1 Timothy 3:15). See Winer’s Gramm., p. 627. The emphatic position of ἐστίν shows that even if they (οἱ ) do not perceive it, or in their excitement do not acknowledge it, yet the fact that the church is unterrified is an evidence (comp. Romans 3:25; 2 Corinthians 8:24) of their destruction, of their exclusion from the blessed kingdom of God (1 Corinthians 1:18). Comp. 2 Thessalonians 1:5-10.—But to you of salvation (ύμῖν δὲ σωτηρίας). Comp. Rom 8:17; 2 Timothy 2:12. For the reading see on the text. That which should awaken the fears of others with regard to their final destiny, even if it does not, is to believers a pledge of salvation.—And that of God. Καὶ τοῦτο refers equally to both clauses; for the disquietude of the adversaries before the bar of conscience, and the calmness of believers, alike come from God (ἀπὸ θεοῦ). Punishment and consolation are both from Him! To limit τοῦτο in the second member (Calvin, et al.), to understand it of humility (Hölemann), or to connect it with what follows (Rilliet), is incorrect.

Philippians 1:29. For unto you it was given (ὅτι ὑμῖν ἐχαρίσθη) confirms the statement in Philippians 1:28, the last words of which (ἀπὸ θεοῦ) led the Apostle to adopt the passive form here. It is just you who are struggling and suffering together, to whom this grace [or undeserved favor] has been granted by God. Hence ὑμὶν has the emphatic position. Bengel emphasizes the verb (gratiæ munus signum salutis), but without reason, while Meyer limits the confirmation to τοῦτο .—In the behalf of Christ, not only to believe on him, but also to suffer in his behalf (τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν). This clause forms the subject of ἐχαρίσθη. At first τὸ ὑπὲρ Χριστοῦ πάσχειν was the thought in Paul’s mind (which expresses positively what is stated negatively in μὴ πτυρόμενοι); but the condition under which the suffering leads to salvation (σωτηρία) occurs to the writer’s mind, and he interpolates the clause οὐ μόνον …. πιστεύειν in the middle of the sentence, but afterwards resumes his first thought in τὸ ὑπὲρ αὐτοῦ. The faith which works such steadfast endurance of suffering clearly proves that both are from God. To Τὸ ὑπὲρ Χριστοῦ is not = what concerns Christ (Beza, et al.).

Philippians 1:30. Having the same conflict (τὸν αὐτὸν ) presents the characteristic of this suffering, the participle agreeing with the subject understood with πάσχειν, as in Ephesians 4:2; Ephesians 3:17-18; and Colossians 3:10. See Winer’s Gramm., p. 572. It should not be connected with στήκετε (Bengel), or be referred back to ὑμῖν for its subject (Meyer).—Τὸν αὐτόν is explained by what follows: Which ye saw in me and now hear to be in me (οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ). He refers in the first verb to his sojourn at Philippi (Acts 16:12-16 sq.), and in νῦν άκούετε to the information contained in the present letter (which would be read before them) and to that furnished by the report of Epaphroditus (Philippians 2:28). Ἐν ἐμοι, in me, in both instances refers to a conflict which Paul suffers, to persecutions directed against himself. The Philippians also endured the same; and it is the kind of conflict which is the same in each case. The likeness does not consist merely in the similar ground of the conflict, that is in the faith for which they suffer (Meyer). The second ἐν ἐμοί is not =de me (Vulg., Erasmus, et al.), nor is allusion made here to false teachers (Heinrichs).

DOCTRINAL AND ETHICAL

1. A right deportment of the Christian is the one thing which the Apostle demands of each member of the church. It is only this one thing, because this embraces all that belongs to the special circumstances, positions, and relations of life; just this alone, because it is the deportment of a citizen of the kingdom of God, including the relations of each one with every other, and finds its rule in the fundamental law of the people of God, the Gospel of Christ, to which it must correspond (Philippians 1:27).

2. Four points here deserve especial attention, (a) The calling of the Christian is that of a warrior who retreats not; (b) It requires him to hold together and to agree together with the church; (c) It requires him to keep ever in view the object of the contest, his faith; and (d) It secures to him, in all outward afflictions, true soul-peace. In the first respect, it is not something to be won, but is a prize which having been won, the Christian is to defend; not salvation to be gained, but a possession to be kept. In the second respect, it is unity with the Apostle and with each member of the church, in the direction and impulse of the Spirit, in opposition to unchristian opponents. But the individual peculiarities of temperament, education, etc., are not to be made an occasion for separation. In the third respect, it is the holding fast of the faith which is according to the gospel; and in the fourth respect, it is the keeping watch over the soul in order that by looking to the example of the Apostle and of the Lord Himself, we may be kept from fear and despair by reason of the adversaries.

3. The intrepidity of the Christian amid the enmities of unchristian opponents, is as certainly an evidence to him of fellowship with God, as it is for them a proof that they should and may learn therein their exposure to final destruction (Philippians 1:28).

4. He who believes in Christ must regard it as a grace of God that he is permitted to suffer for Him (Philippians 1:29).

HOMILETIC AND PRACTICAL

Compare the Doctrinal and Ethical remarks.

Starke:—Brief epitome of the whole of Christianity: faith, love, patience.

Rieger:—Although we must suffer and struggle together for the gospel, yet we often become thereby more completely linked, together. Since the disposition to yield to fear is planted so deeply in our nature, it becomes a part of the renewal of our souls into the image of God, to obtain again a steadfast courage to adhere to the right.

Schleiermacher:—Fearlessness with respect to all adversaries of the kingdom of God and all their efforts against it, must be peculiar to the Christian; for it has no other basis or other measure in him than his faith in the Redeemer and his love for Him and for His holy cause.

Heubner:—To believe in Christ is to make common cause with Him, hence also to suffer with Him.

Passavant:—Whenever Christians fall out with one another, it happens for the most part because they are unwilling to surrender their own self-will to the control of the one Spirit of the Lord, or to merge their individuality in His sovereignty.

[Robert Hall:—“Nothing terrified by your adversaries” (Philippians 1:28). Having Jesus Christ present with the Father, as an advocate, what was there to terrify them? They knew that He was at the head of all—principalities and powers, thrones and dominions, being made subject to Him. That Christian, my brethren, who views Jesus Christ as the Lord of men, of angels, and of glory, how firm and undaunted may he look around him, and consider kings and princes but as common dust; for they must submit themselves to His authority or perish. See Psalms 2:10-12.—H.]

Footnotes:

Philippians 1:28; Philippians 1:28.—[The received text has μέν before ἐστιν, interpolated to respond to δέ in the next clause; and probably for a similar reason ὑμῶν was changed to ἡμῖν (Meyer, Alford, Lightfoot). Ellicott would retain ἡμῖν.—H.]

Philippians 1:30; Philippians 1:30.—[The T. R. has ἴδετε after a few copies, but the correct word is undoubtedly εἴδετε. The itacism, or similar pronunciation, of the first syllable (an error of the ear in dictation) led to the interchange.—H.]