Philippians 1:27

μόνον “gives the aim for which he wishes to remain alive” (Hfm [62]). ἀξίως … πολιτ. For the whole phrase cf. Inscrr [63] of Pergamon (after 133 B.C.), Bd. ii., 496 5, [ἀ] ναστρεφομένην καλῶς καὶ εὐσεβῶς καὶ ἀξίως τῆς πόλεως (Dsm [64], NBS [65], p. 22). For ἀξίως τ. εὐαγγ. Cf. Inscrr [66] Perg., 521, of a priestess, ἱερασαμένην ἀξίως τῆς Θεοῦ καὶ τῆς πατρίδος (op. cit., p. 75). πολιτεύεσθε. In addition to reff. in marg., cf. Joseph., Vit., 2; Paris Papyr., 63, coll. 8, 9 (164 B.C.), in which a letter-writer claims for himself that he has ὁσίως καὶ … δικαίως [πολι] τευσάμενος before the gods (Dsm [67], BS [68], p. 211); 1 Clem. ad Cor., vi., 1. The word seems gradually to have lost its original sense of life in a community, and came to mean simply “live” or “behave”. But probably a shade of its original significance often survives as here, to live as directed by certain regulations, certain laws. [Hort, Christian Eccl., p. 137, would retain the strict sense, “live a community-life … one directed not by submission to statutes but by the inward power of the Spirit of fellowship”.] ἀκούσω. We should, of course, expect ἀπὼν καὶ ἀκούσας with some finite verb of knowing, but the Apostle, as so frequently, changes the expression of his thought in the process of its formation. στήκ. ἐν ἑ. πν. Curiously enough, the second reference to citizenship (Philippians 3:20) is followed by the same two verbs στήκειν and συναθλεῖν (so Gw [69]). This is the first direct exhortation to unity in the Epistle. Apparently there was a danger of friction. We have no reason to suppose that there had been serious divisions in the Philippian Church, but the case of Euodia and Syntyche (Philippians 4:2) discloses perilous tendencies. This was not unnatural, for “the very energy of the Christian faith tended to produce energetic personalities” (Rainy, Exp. B., p. 82). And so, apart from doctrinal differences altogether, divergences might arise on questions of method, organisation, etc., with serious consequences. The following words, ἑνὶ πνεύματι, viewed in the light of 1 Corinthians 12:9; 1Co 12:11; 1 Corinthians 12:13, suggest that the differences may have been due to a supposed superiority in spiritual endowments. ἑ. πνεύμ. It is difficult to define precisely the Pauline idea of πνεῦμα. At times (e.g., Romans 8:16) Paul speaks as if the Divine πν. and the human were two forces existing side by side, the Divine working upon the human. At others, the πν. in man seems to refer to the direct indwelling of the Spirit- of God as the principle of new life imparted to man, e.g., Romans 8:10. On the whole, we believe it is true to affirm that πν. in Paul is not a psychological but a religious term (so also Hpt [70] Kl [71] holds that Paul recognised a distinct πν. τοῦ ἀνθρώπου. Hltzm [72] would identify this with the νοῦς. Cf. Cone., Paul, pp. 326 327). Here we are safe in holding that ἑνὶ πν. refers to the common, spiritual life implanted in them by the direct working of the Holy Spirit. Certainly this is its most usual significance in Paul. See an instructive discussion in Holsten, Paulin. Theol., p. 11, who shows that when Paul uses πν. to denote the human spirit, apart from Divine working, it is when he is obliged to emphasise it as the inner power which moves in the hidden life, or when he draws a sharp contrast between the inner and outer side of human nature, laying stress upon the former as the essential, in opposition to the senses which cannot truly know. μιᾷ ψυχῇ. Apparently Chr [73] and Th. Mps [74], with the best ancient versions, join μ. ψ. with στήκ. The words denote the common feeling, the agreement of heart and mind which was the result of possession of the same Spirit. Cf. Acts 4:32. Kl [75] well compares the sense of camaraderie which binds the soldiers of a country together. For an exhaustive discussion of ψυχή see Hatch, Essays in Bibl. Greek, pp. 101 109. συναθ λ. τ. π. A comparison with Philippians 4:3 would suggest “striving along with the faith” (so Lft [76], Vau.). This is certainly harsh. The parallel in Jude 1:3, ἐπαγωνίζεσθαι τῇ πίστει, favours the sense, “striving together (συν) for the faith”. Conjungat vos evangelii fides, praesertim cum illa vobis sit communis armatura adversus eundem hostem (Calvin). τῇ πίστ. Christianity regarded in its most characteristic aspect as the acceptance of God's revelation of mercy in Christ, and the resting upon that for salvation. ἡ πίστις gradually becomes a technical term. See Hatch, Hibbert Lectures, p. 314; Harnack, Dogmengesch., i., p. 129 ff.

[62] Hofmann.

[63] nscrr. Inscriptions.

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

[65] Neue Bibelstudien

[66] nscrr. Inscriptions.

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

[68] Bibelstudien

[69] Gwynn.

[70] Haupt.

[71] Klöpper.

[72]ltzm. Holtzmann.

[73] Chrysostom.

[74] Mps. Theodore of Mopsuestia.

[75] Klöpper.

[76] Lightfoot.