1. Therefore. Paul has spoken, in ch. i. 26, of the Philip- pians’ joy in his presence. Their joy is to find expression in duty—in the fulfilment of their obligations as members of the christian commonwealth, by fighting the good fight of faith and cheerfully appropriating the gift of suffering (ch. i. 27-29). Ver. 30, alluding to his own conflicts, marks the transition from the thought of their joy to that of his joy. Therefore, since such is your duty and privilege, fulfil my joy, and show your- selves to be true citizens of God’s kingdom by your humility and unity of spirit.
Consolation (srapd«Anais). Rev., comfort. Better, exhort- ation. See on Luke vi. 24. If Christ, by His example, suffer- ings, and conflicts, exhorts you.
Comfort of love (srapaytdiov). Rev., consolation. Only here in the New Testament. From apd beside, and pidJos speech or word. Ilapad has the same force as in mapd«Anots exhortation (see on Luke vi. 24); a word which comes to the side of one to stimulate or comfort him ; hence an exhortation, an encouragement. So Plato: “Let this, then, be our exhorta- tion concerning marriage” (‘“ Laws,” 778). A motive of per-
Cu. IL] THE EPISTLE TO THE PHILIPPIANS. 429
suasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says: “The obedient nature will readily yield to such zncentives” (“ Laws,” 880). Also an asswagement or abatement. So Sophocles: “ Offspring of the noble, ye are come as the asswagement of my woes” (“ Electra,” 130). Plato: “They say that to the rich are many consolations” (“ Repub- lic,” 329). Plato also calls certain fruits stimulants (rapapvdia) of a sated appetite (“‘Critias,” 115). Here in the sense of zn- centive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare ch. i. 9 sqq. See Rom. v. 8; 1 Cor. xiii. 4; 2 Cor. v. 14; Gal. v.13; Eph. v. 2; 1 John iv. 16, etc. The two verbs kindred to exhortation and incentive occur together at 1 Thess. li. 11. See on 1 Cor. xiv. 3. Render here, ¢f any incentive of love.
Fellowship of the Spirit. Communion with the Holy Spirit, whose first fruit is love. Gal. v. 22. Participation in His gifts and influences. Compare 2 Pet. i. 4, and 2 Cor. xiii. 13.
Bowels and mercies (orAdyyva Kal oixtippol). For mercies, see on 2 Cor. i. 3, and compare Ool. iii. 12.
2. Fulfil (wAnpwcate). Or complete. Compare John iii. 29.
Be like-minded (70 avto dpovfre). Lit., think the same thing. 'The expression is a general one for concord, and is de- fined in the two following clauses: unity of affection, the same love ; unity of sentiment, of one accord. The general expres- sion is then repeated in a stronger form, thinking the one thing. A. V. and Reyv., of one mind.
3. Let nothing be done (udev). Rev., doing nothing. The Greek is simply nothing, depending either, as A. V. and Rey., on the verb ¢o do understood, or on thinking (povodvtes) of the preceding verse: thinking nothing. The latter is prefer- able, since the previous and the following exhortations relate to thinking or feeling rather than to doing.
Through strife (xara épwelav). Rev., correctly, faction. Lit., according to faction. See on Jas. iii, 14; and ch. i.
430 WORD STUDIES IN THE NEW TESTAMENT. [Cu. Il.
16. According to indicates faction as the regulative state of mind.
Vain glory (xevodo€iav). Only here in the New Testament. The kindred adjective xevodo£ou desirous of vain glory, occurs only at Gal. v. 26. In the Septuagint the word is used to de- scribe the worship of idols as folly (see Wisdom xiv. 14), and in 4 Mace. v. 9, the verb xevodo&éw is used of following vain conceits about the truth. The word is compounded of xevos empty, vam, and do€a opinion (but not in the New Testa- ment), which, through the intermediate sense of good or favor- able opinion, runs into the meaning of glory. See on Apoc. i. 6.