Philippians 2:12-18

God helps believers in their endeavors to imitate Christ

(Philippians 2:12-18.)

12Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God who worketh in you both to will and to do of (or for) his good pleasure. 14Do all things without murmurings and disputings [doubtings]. 15That ye may be [become]6 blameless and harmless [pure] (the) sons [children] of God, without rebuke,7 in the midst of a crooked and perverse nation [generation], among whom ye shine [appear] as lights [luminaries]8 in the world, 16holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. 17Yea, and if [But, if also] I be offered upon [in] the sacrifice and service of your faith, I joy [rejoice], and I rejoice with you all. 18For the same cause (also) do ye [also] joy [rejoice], and rejoice with me.

EXEGETICAL AND CRITICAL

Philippians 2:12. Wherefore, ὥστε, refers to what precedes, as in Philippians 4:1. See Winer’s Gram. p. 301. Ὑπηκούσατε is correlative with γενόμενος ὑπήκοος, and τὴν ἑαυτῶν σωτηρίαν corresponds to Philippians 2:9-11. The exhortation borrows its coloring indeed from Philippians 2:8-11, but, like the example of Christ adduced as an illustration, it reaches back to the entire course of thought (Philippians 2:1-11), and hence does not attach itself merely to Philippians 2:11 (Schenkel), to the last thing discussed (Philippians 2:6-11, Meyer) or to Philippians 1:27 ff. (De Wette).—My beloved (ἀγαπητοί μου) shows the Apostle’s joy and deep interest in them (Philippians 2:2).—As ye have always obeyed (καθὼς πάντοτε ὑπηκούσατε) singles out the act on the part of the Philippians, upon which he now builds his hope that his exhortation will not be in vain. Mihi ad salutem vos hortanti, ipsique deo (Bengel). The context requires this explanation.—Not as in my presence only. Μή belongs to the following imperative (κατεργάζεσθε); for if the negative belonged to ὑπηκούσατε, with which Luther wrongly connects it, οὐ would have been used. Ὡς, according to its use in a participial clause, points out a possible idea of the Philippians, that such compliance with Paul’s admonition must be necessary only in his presence. See Winer’s Gram. p. 617. Hence it is not a term of comparison (Hölemann).—But now much more in my absence (ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ̣ μου) urges the stronger necessity for self-exertion, because they are left to themselves, without the assistance of the Apostle who is now far distant. Quia ego vobis non adesse possum, ipsi vos curateeo magis (Bengel).—Work out your own salvation with fear and trembling. Μετὰ φόβου καὶ τρόμου refers (as in Ephesians 6:5) to that tender conscientiousness, that fear in the presence of the omnipresent God, which feels that no effort or solicitude can be too great. It does not refer to a servant’s relation (Bengel: servi esse debetis, examplo Christi, Philippians 2:8), nor to spiritual pride (Rilliet), nor to resignation to God’s will (Matthies). Τὴν ἑαυτῶν σωτηρίαν marks the salvation as that of the Philippians themselves (ἑαυτῶν not being here used for ἀλλήλων, Flatt, et al.), who in this case ought to regard the things of themselves (τὰ ἑαυτῶν σκοπεῖν) as the glorious end of the κατεργάζεσθεῶ. On ἐαυτῶν see Winer’s Gram., p. 150 sq. Κατεργάζεσθαι: means to bring to pass (perficere usque ad metam, Bengel), for which energetic perseverance is requisite. The mode of this is indicated by ὑπηκούσατε, as also by the example of Christ (Philippians 2:8).

Philippians 2:13. For it is God who worketh in you (θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν). The Apostle strengthens his exhortation here by reminding them that if they disregard it they will not merely suffer personal loss, (τὴν ἐαυτῶν σωτηρίαν), but strive against another, the Highest, whose work and working they would disturb and bring to naught. It confirms the entire exhortation, though it designates only the τὴν ἑαυτῶν σωτηρίαν specially as their aim and labor. Thus it is neither a ground of encouragement (Chrysostom, Meyer, et al.), nor an incentive to humility (Calvin, Schenkel, et al.); for it is not designed to confirm exclusively either κατεργάζεσθε or μετὰ φὸβου καὶ τρόμου. Not with standing God’s activity, which is shown by ἐστιν ὁ ἐνεργῶν to be constant, and by ἐν ὑμῖν to be exerted in the hearts of individuals, every one should be careful both as to what he does or omits to do. Of God it is not said that He effectually works (κατεργάζεται) to will and to do, since He does not indeed accomplish this result in all: but He is only said ἐνεργεῖν, because where it is effected, it is not without His assistance; which of course to be effective (κατεργάζεσθαι) requires obedience on their part (ὑπακούειν). Hölemann wrongly explains ἐν υμῖν as intra cœtum vestrum [and others ‘among you.’—H.]. What God works is especially —Both to will and to do, καὶ τὸ θέλειν καὶτὸ ἐνεργεῖν. The first is the self-determination, the second the personal exertion: both take place in the heart of the believer. The first originates, the second carries out in the life; both are conditions of the κατεργάζεσθαι.—Of or for his good pleasure ὑπὲρ τῆς εὐδοκίας is a nearer limitation of ἐνεργῶν. God’s working has its ground within Himself (His εὐδοκία), and is not occasioned or controlled by anything out of Himself, and in man. The article defines the disposition as well known. Comp. Romans 15:8 : ὑπὲρ . See Winer’s Gram. p. 383. [The preposition ὑπέρ does not represent the εὐδοκία as the mere ratio of the action, or the mere norma according to which it is done, but as the interested cause of it; the commodum of the εὐδοκία was that which the action was designed to subserve (Ellicott).—H.]. On εὐδοκία see Philippians 1:15; Ephesians 1:5. The meaning of ὑπέρ cannot be κατά, secundum, nor can the εὐδοκία of the Philippians be meant (Erasmus, et al.)

Philippians 2:14. Do all things without murmurings and doubtings. Πάντα is limited only by the context: all which is to be done in reference to salvation, for which God gives the willing and the working. [The verb (ποιεῖτε) here comprehends in its full compass suffering as well as doing. The patience with which the Christian endures the trials to which God may call him illustrates his character not less decisively than the habit of active obedience.—H.] Ποιεῖτε marks only the act, the nature and mode of which are determined by the disposition of the doer (χωρὶς γογγυσμῶν καὶ διαλογισμῶν). The preposition denotes, like ἄνευ (1 Peter 4:9) a separation, but the difference between them is, that the former represents the subject, the latter the object as distant. The Philippians ought to be distant, separated, from murmurings and doubtings; ἄνευ would indicate that these ought to be far from the Philippians (Ephesians 2:12); and see Tittmann Syn., 1, pp. 93–97. The distinction between the two substantives is, that the first (γογγυσμοί) belongs to the unwilling, weak, and still stubborn spirit, the second (διαλογισμοί) to the doubtful spirit, which does not see its way clearly. The former proceeds from the will, the latter from the intellect. Schenkel refers the first to the defiant, the second to the timid heart. Bengel supposes the ἄμευπτοι in Philippians 2:15 to refer back to γογγυσμοί, and ἀκέραιοι to διαλογισμῶν. We are not to understand by the latter term disputation, controversy (Wieseler, Erasmus, et al.), contrary to the usage of the New Testament. This word is not to be limited, as e.g. to God only (Meyer, et al.), to superiors (Estius, et al.), or fellow Christians (Calvin, Wieseler, et al.). [As γογγυσμός is the moral, so διαλογισμόν is the intellectual rebellion against God (Lightfoot).—H.]

Philippians 2:15. That ye may become blameless and pure. Ἵνα marks the end, γένησθε the way, which is a becoming, a process of development. Ἄμεμπτοι, unblamable, those (according to the Greek form) in whom there is nothing to blame (1 Thessalonians 3:13), represents the moral integrity as manifesting itself outwardly; ἀκέραιοι (from κεράννυμι), unmixed (Romans 16:19; Matthew 10:16), presents ‘the same according to its inner character’ (Meyer). The first is that from which we can judge of the second, for it is the condition of it; the inward answers to the outward.—Children of God, without rebuke, in the midst of a crooked and perverse generation [not nation as in the A. V.—H.] Τέκνα θεοῦ sums up both predicates, such are they as Christians: but in Christ (Ephesians 1:5; Galatians 4:5) they should become ἄμωμα (without μώμος, Ephesians 1:4; Ephesians 5:27; Colossians 1:22, in quo non est, quod reprehendatur), or ἀμώμητα (from μωμάομαι, 2 Peter 3:14, qui reprehendi non potest), and this in spite of and in their actual circumstances. Μέσου (here as a preposition, see Winer’s Gram., p. 471) γενεᾶς σκολιᾶς καὶ διεστραμμένης. Comp. Act 2:40; 1 Peter 2:18; Matthew 17:17; Luke 9:41. Γενεά is used de ætatis alicujus hominibus. The first adjective describes the outward, dishonest, perverted demeanor; the second the inward, distorted character. Manifestly there is an allusion here to a passage in the important chapter which serves as a basis of prophecy (Deuteronomy 32:5): ἡμάρτοσαν οὐκ αὐτῷ τέκνα μωμητά, γενεὰ σκολιὰ καὶ διεστραμμένη.—Among whom ye shine as luminaries in the world. [The active (φαίνειν) means to shine (see John 1:5; 2 Peter 1:19; Revelation 1:16); but the middle means to appear, as in Matthew 18:27; 1 Peter 4:18 and James 4:14. The A. V. does not always observe the distinction.—H.] Ἐν οἶς belongs ad sensum to γενεᾶς (Winer’s Gram., p. 141). The verb, φαίνεσθε, not φαίνετε, describes their becoming visible, being recognized as God’s children. Hence it is not lucetis (Bengel), still less is it the imperative (Pelagius, Erasmus, et al.). [Christians were not to be, but now actually were, as luminaries in a dark, heathen world (Ellicott).—H.] The apostle calls to their mind what they are, in order that they may show themselves to be such. But ὡς φωστῆρες introduces a new figure, to designate the immoral character of the world: Christians are the stars, illuminators, ἐν κόσμῳ, in the world, which in itself is as dark as night. Hence ἐν κόσμῳ is not to be joined with φαίνεσθε (De Wette), nor is φαίνονται to be supplied (Rilliet, et al.); neither is it equivalent to “in the heavens” (Rheinwald), nor is it dat. commodi, “for the world” (Storr). [This form (φωστῆρες) occurs elsewhere in the N. T. only in Revelation 21:11, where it has the same sense.—H.]

Philippians 2:16. Holding forth the word of life, presents the mode of the φαίνεσθε. Δόγον ζωῆς receives illustration from the connection which exists between life and light (John 1:4 : ἡ ζωὴ ἦν τὸ φῶς): life is light, Christ is the life (John 6:48; John 14:6) and the light (John 8:12; John 9:5; John 12:46), and indeed the source of them; His followers are also light, but it is a derived light (Matthew 5:14); the essence of the gospel is light (Ephesians 5:8; Colossians 1:12), and the life is in the word, and as the thought breaks forth in the word, so also the light and the life. Accordingly ἐπέχοντες is used and not merely ἔχοντες. The Christian holds forth the word of life, living it, living out what is living within him. Hence τῷ λόγῳ προσέχοντες (Theodoret) is incorrect, for we have not the dative (Acts 3:5); and so also is “holding fast” (Luther).—The aim and result is: That I may rejoice in [or, more literally, for a rejoicing to me against] the day of Christ (εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ). Comp. Philippians 1:10; Philippians 1:26. The cause of his rejoicing then will be: That I have not run in vain, neither labored in vain (ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα). The first expression, which recalls the contests of the stadium or race, denotes his zeal and the wide reach of his activity (not confined to one place); the second (derived from κοπός, toil) indicates the labor and effort which his ministry involves. The modifying οὐκ εἰς κενόν follows: in vain, i.e. without fruit or result (2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5), which thus occasions the repetition, and does not merely arise from his feeling of joy in the consciousness that such is the result (Meyer).

Philippians 2:17. But if also I be offered. Ἀλλά introduces an antithesis which εἰ shows to be conditional. What this antithesis is, καὶ before σπένδομαι shows. [“My labors have been severe, unintermitted. But not content with this I am willing (if that is reserved for me) to suffer a martyr’s death.”—H.] The meaning of σπένδομαι is: I am poured out as a drink-offering, presented as a libation, as in 2 Timothy 4:6. Comp. Numbers 28:7; Numbers 15:4 sq. [The present tense represents the act as in progress. “If I am being poured out,” etc.—H.] The libation-wine, set apart from its common use, serving as an expression of joy (Psalms 104:15; Ecclesiastes 10:19), as an image of quickening grace (Proverbs 9:2; Isaiah 55:1), as a sweet savor (2 Corinthians 3:15; Romans 15:16), serves to represent the Apostle (separated from them by his δεσμοί), as giving up his personal and official ego, his life and his desires, pouring out in a martyr’s death his blood as a sweet savor. The Apostle’s death by the sword is here alluded to, the present marking it as impending (Philippians 1:20). Καὶ connects this death by martyrdom with ἔδραμον and ἐκοπίασα, his sufferings with his labors; the latter have not been fruitless, and the former also shall not be so.—Hence the following is added: Upon (in) the sacrifice and service of your faith. Ἐπί points to the circumstances of the σπένδεσθαι; this takes place in τῇ θυσίᾳ καὶ λειτουργίᾳ. Both are united under one article, and are hence conceived of as a unity. The second is the priestly service (Luke 1:23; Hebrews 8:6), hence the first is the act of offering, not victima (Wiesinger). The offering itself is designated by the genitive: τῆς πιστέως ὐμῶν, with respect to which the Apostle exercises his priestly functions, presenting it to God, while he himself is the accompanying drink-offering, since his blood is poured forth. As the former results in his glory, so now this results in his joy. [The Hebrews, in offering their sacrifices, poured out often a libation or drink-offering at the same time. See Exodus 29:40; Numbers 28:7. The costume of the thought in this passage is evidently derived from that practice. The faith of the Philippians, according to the Apostle’s allusion, is viewed as a sacrifice which they have brought to the altar for the purpose of presenting it to God. The Apostle himself with reference to his agency in their salvation, officiates as the priest who offers this sacrifice for them. The act of presenting it is styled here a λειτουργία, i.e., as the word imports, a sacerdotal service, or ministry (see Luke 1:23; Hebrews 8:6). Paul declares now, in the ardor of his affection for the Philippians, that if it be necessary in order that he may discharge his priestly office more perfectly, or that the sacrifice of their faith may be more acceptable unto God, that his blood should be shed as a libation for them, he is willing to die in their behalf. He has in view the possibility of his martyrdom, and the effect which he hopes may result from that event, in strengthening their faith and preparing them for heaven.—H.] Rilliet’s rendering of σπένδομαι, I am sprinkled, is incorrect, for it is the present tense; ἐπί has not the sense of “to” (Wiesinger), or super (Van Hengel), since θυσία is not victima. There is no antithesis here to Philippians 1:25 (De Wette), of which no reader would readily think, for what intervenes (Philippians 1:26 to Philippians 2:1 sq.) makes that connection at too remote places, or to Philippians 1:25, as if he had hoped to live to see the perfection of his readers, but now supposes the opposite (Meyer, Wiesinger, et al.), or as if he had thought at first that he should live to see the coming of the Lord (Van Hengel) which is not here in question. It should not be joined with the following χαίρω (Bengel).—I rejoice, and rejoice with you all, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν. Theophylact οὐχ ὡς ὁ ,ἀλλὰ καὶ χαίρω ὅτι σπονδὴ γίνομαι Paul rejoices in the prospect of a martyr’s death; but not for himself merely; he rejoices with the Church also, which will thus experience and acknowledge the blessing of martyrdom. Meyer, contrary to the usus loquendi of the New Testament (Luke 1:58; Luke 15:6; Luk 15:9; 1 Corinthians 12:26; 1 Corinthians 13:6, where it means in each case to rejoice with others) takes συγχαίρω as congratulor together with the Vulg., Bengel, et al. [This is also Lightfoot’s interpretation.—H.]

Philippians 2:18. For the same cause (τὸ δ’ αὐτό, governed by the verb) presents the cause of the joy to which in conclusion he earnestly exhorts them from his example. [Instead of being grieved that they should be such gainers at his expense, he would have them share his joy in being permitted to yield up his life with such gain to himself and such benefit to them.—H.]—Do ye also rejoice, and rejoice with me, καὶ ὑμεις χαίρετε καὶ συγχαίρετέ μοι. These are imperatives, not indicatives (Erasmus). The following explanations are wrong: gratulamini mihi, libato (Bengel); subauditur κατά with τὸ δ’αν̓τὸ (Beza); τὸ δ’αυτό ὠσαύτως (Rheinwald, Rilliet, Wiesinger, who cites Matthew 27:44). Bengel: martyrii præstantia.

DOCTRINAL AND ETHICAL

1. A great blessing rests upon fellowship with Christians, whether they be mature or not (Philippians 2:12), for it tends to the development of Christian character and life; but not merely upon fellowship with those who are present to the senses: the spiritual man ought to make his influence reach to the absent also. The more he does this the better.

2. In connection with faith which comes from the preaching of the divine word (Romans 10:17 : ἡ πίστις ἐξ , ἡ δὲ ), obedience is demanded (ὑπακοή, Philippians 2:12 : ὑπηκούσατε). This gives keenness to the tender conscience, which dreads to disregard or to seem to cast contempt upon God and His gifts (μετὰ φόβου καὶ τρόμου). Quamvis enim gratis in uno Christo per fidem apprehenso servemur, tamen per viam justitiæ ad salutem contendere nos oportet, cum filii dei ejus spiritu ducantur (Beza), hence they must follow, because in His strength they are able to do it. We belong to God through Christ, and we should, by obedience to Him and to His word, prove this relationship.

3. Our salvation is as much God’s work as our own. The beginning of a new life in the soul is entirely an act of God, which the Holy Spirit effects in our spirit, but not in our consciousness; yet in such a manner that we become conscious of it as an act of God. We do not create ourselves men; God creates us (Harless, Ethics, p. 229). He works in us constantly the willing and the doing. But we can resist Him, withdraw ourselves from Him. He does not work irresistibly, determinatively. But because He works thus in us, we may not remain idle, we must be fearful lest we lose this work of grace, fearful on account of our weakness, and the dangers in and around us, and must cherish and follow this willing and working effected by God.

4. [Neander:—Paul always represents the salvation of man as something which can be accomplished only through the grace of God as the work of God in man. But he adds (Philippians 2:13) a more exact designation of the temper of heart with which Christians should work out their salvation, viz., “with fear and trembling.” This would not be appropriate if he were speaking of what lay merely in the hand of man, in which case all would depend upon his own strength. It is because Paul is conscious of the weakness and insufficiency of all human strength, because he presupposes that man can do nothing without God, and must constantly watch over himself, lest through his own fault he lose the aid of divine grace, without which all human efforts are in vain; it is for this reason that he designates this temper of mind as one of fear and trembling, as the feeling of personal accountability and helplessness, of insecurity and instability in ourselves, by which we may be ever admonished to continual watchfulness, and to ever-renewed waiting upon God as the fountain of all our strength. Hence, as the ground of such an admonition, he appeals to this consciousness that we can of ourselves do nothing, that it is God who alone bestows upon us the power to will and to perform what is needful to our salvation; that all, indeed, depends upon his sovereign will. This feeling of dependence, the ground-tone of the Christian life, is ever to be maintained. It is this which must combat the presumption of a vain human self-reliance, which, finding itself deceived in the result, so easily gives place to dejection and despair. (See Philippians 2:12-13.—H.].

5. The goal is reached by a gradual process (Philippians 2:15 : γένησθε). Renovatio non est talis mutatio, quæ uno momenta statim omnibus suis partibus perficiatur ac absolvatur, sed habet sua initia, suos progressus, quibus in magna infirmitate perficitur. (Gerhard, loc. xii. 9, § 126). Fiunt in conversione inchoaliones similes conceptioni, non tamen solum concipi, sed et nasci opus est; nihil tamen horum fit sine gratuita del misericordia (Augustine).

6. Φόβος καὶ τρόμος may not be omitted, for in the renovatio just as full a view is given of the magna potentia Dei as of the magna infirmitas hominis. But γογγυσμὸς καὶ διαλογισμός must be absent, for the first springs from self-confidence, contentment with one’s self, the second from mistrust towards God and His gifts as the source of power; the first excites a sullen will towards God, the second turns the confused spirit away from God, and ends in despair.

7. Every Christian has a mission in the world, to let his light shine round about him, and to be anxious that the darkness of the world, though it is around him, shall on this very account not be and remain in him.8. The word of God must, as a word of life, manifest itself actively in the personal traits of the Christian, that there may be an eloquent sermon without word of mouth, in the still, noiseless walk and character.

9. As death is no loss to the Christian, still less is the martyr’s death, which is rather a ground and cause of thankful joy for the Church and for the martyr himself.

HOMILETICAL AND PRACTICAL

The work of thy salvation is (1) God’s work wrought upon thee and in thee; (2) the work of the Church, within which it takes place; (3) thine own work, since thou consentest to it.—God does not give thee the flower and the fruit of salvation, but the seed, the sunshine and the rain. He does not give houses, nor yet beams and squared stones, but trees, and rocks, and limestone, and says: Now build thyself a house. Regard not God’s work within thee as an anchor to hold thy bank firmly to the shore, but as a sail which shall carry it to its port.—Fear thy depression and faint-heartedness, but take courage at thy humility before God. Consider God’s gifts, thy employment of them, the final reckoning before Him. Ever become more and more what thou really art, a light in the world.—Even in sorrow and the deepest pain, overlook not the reasons for joy.

Starke:—Behold the character of righteous children, scholars, and hearers, who in their parents and teachers really see God, and therefore are obedient, as well in their absence as in their presence, since they have the everywhere-present God before their eyes and in their hearts. Our Christianity does not lead one to hide himself in deserts and convents, and thus to remain blameless, but in the midst of the perverted, degenerate world to guard himself from sin. Such knighthood will God have from us.—When the joy of the children of this world ceases, then the joy of the faithful first really begins; and the ability to rejoice in extreme sufferings, even in death itself, is a proof of the truth and excellence of the Christian religion.

Rieger:—We ought never to forget the danger of being lost, to which we are exposed so long as we live in a body of sin and death, and amid the temptations of the world; and therefore we ought not to regard ourselves as beyond fear and trembling.—God does not compel and overpower us by His working, like a block. Man can do nothing without God, and God will do nothing without man and his awakened will.—As surely as God does nothing against His honor, so surely will He do nothing against our salvation.—Doubting is opposed to faith, murmuring, to love. Even now at the departure of favored children of God, the grace which has been made known in them sweetens perceptibly all sorrow over their loss, and prevents any wish to bring them back again.

Gerlach:—The believing Christian is awakened and moved by God’s power. It is mighty in him. But he ought also to give himself up to it without reservation, neither opposing God’s will by murmuring, a disposition directly contrary to it, nor concealing his disobedience behind doubts, subtleties, and questions.

Schleiermacher:—We ought to fear and tremble for ourselves as soon as we perceive the thought of future blessedness becoming dim in our souls, or the longing for it becoming languid in our hearts.—Every one who has such fear of that which may bring upon us adversity, every one who through this fear denies the Redeemer before men, should consider that it was the will of our dying Redeemer that His followers should take His cross upon them as their own. But we can take it upon us only in the faithful and unwearied service of truth and goodness, and of all that we recognize as the will of God.

Menken:—The willing is of God and the ability to do is of God; but the using, the action, the life in conformity with such divinely awakened willing and divinely bestowed ability, is ours, is dependent upon us, upon our faithfulness.—He who could think that God indeed works in him the willing but not the performing, or that to-day he gives the willing, but the performing not until after days and years, or even not until the future life, would in that error utter a falsehood concerning God, and would deny Him.—No disposition of heart in which love and faith are wanting accords with the spirit of truth and holiness.—So also no work is good and pleasing to God by which love and faith are injured.—There is something lovely and benevolent about a man who performs every good deed as freely, as joyfully, as kindly, as if it had not been a duty at all, as if no law had enjoined it, no fear compelled it, as if, instead of proving difficult, it had cost no self-denial and no effort, as if it had sprung forth with delight and joy from his very nature, from the rich treasure of his goodness and his love. How ungracious and unlovely on the other hand is every word, and work, and endurance, in which we detect compulsion, secret reluctance, and vexation, an inward, restrained murmuring, that says to us plainly enough: all this would not be done, were it not compelled.—The worth and the good conduct of the child of God should not be the pitiable product of favorable circumstances, not that miserable, godless virtue which is ever dependent on outward circumstances, and changes as often as they change.—The Holy Scriptures contain not an empty, unpractical theory, not a rule for those who dwell in heaven, but instruction for us who live in the midst of the world, who are on the field of battle, and whose life, on account of our own inward character and relation to the world, can be nothing else but a struggle, and who can attain to freedom and peace only through manifold victories.—It was in general characteristic of the Apostle to be moved, awakened, strengthened and exalted by nothing so quickly, so deeply, so powerfully, in the depths of his heart, as by a glance forward to the day of Christ (Philippians 2:16).

Heubner:—With real Christians there should be no need of any Mentor, of any higher power whose presence alone could compel them to obedience; they should do the right, no matter whether any one sees or not. With many, doing right is but an eye-service, and with such the law itself is at bottom only one more bugbear.—Christianity does not enjoin anxious scrupulousness and gloomy self-mortification, but it forbids bold assurance and defiant self-confidence. This thought—it is possible for thee to lose thy salvation—can never be fearful enough to us. We should tremble at the idea—it is possible for thee to be cast off from God.—Man must strive as though he could do all, as though all depended on himself. Joy and love in obedience characterize the Christian as a child of God, as a son in distinction from a slave.—Christians should stand in contrast with their age, should constitute the élite, and serve as models for others around them.—The fickle sparkle at times; the truly pious burn evenly on.—The service of sin consumes also—but it destroys the best part of the man.

Passavant:—Fear and trembling, before the face of the thrice Holy One; before an unholy world, which ensnares us on every side with the allurements of sin, so that we become partakers of its sins; before ourselves, before this heart which, consciously or unconsciously, joins so readily with Satan and the world in lust and malice, which conceals within itself so many a lust, so many a lie, and so many a power of evil—a manifold tinder of destruction.

Meyer:—Only blessed! is the inscription over every pious Christian’s door, as it is over the pastor’s study, over font, altar, pulpit, grave. Strive that thou mayest be blessed.—(1) Your salvation your care; (2) your salvation God’s work. The defiant heart has heard the admonition to penitence, “work out!”—the timid heart the assurance, “it is God!”

Footnotes:

Philippians 2:15; Philippians 2:15. Γενέσθαισ in א B, et al. has better support than ἦτε in A, et al.

[7]Ibid. Ἅμωμα, found in א A B C et al., is better supported than ἀμώμητα, but as the more common form in the N. T. might more readily displace the latter, than the reverse.

[8][Ibid. The Greek for luminaries (φωστῆρες), says Lightfoot, is used almost exclusively of the heavenly bodies. It occurs again in the N. T. only in Revelation 21:11, where also it should be so rendered.—H.].