Ver. 17. τὸ δόμα. It is not the actual gift put into Paul’s hands which has
472 ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ ιν.
Ρ ra wht καρπὸν τὸν ἢ πλεονάζοντα εἰς λόγον ὑμῶν.
18. 3, ἀπέχω δὲ πάντα
abe καὶ περισσεύω - "πεπλήρωμαι, δεξάμενος παρὰ] ᾿Ἐπαφροδίτου τὰ
q Matt. vi.2,
παρ᾽ ὑμῶν,2 "ὀσμὴν εὐωδίας, θυσίαν "δεκτήν, " εὐάρεστον τῷ Θεῷ.
16. Το. 6 δὲ Θεός μου πληρώσει" πᾶσαν χρείαν ὑμῶν κατὰ τὸν πλοῦτον "
τ No precise
parallelto αὐτοῦ ἐν * δόξῃ, ἐν Χριστῷ ἸΙησοῦ.
this sense.
Verb ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων.
common
in N.T. and LXX. In LXX, ¢.g., Isa. xlix. 8 al, 43; Col. iii. 4 al.
1A om. παρα. 2 Der.*Eer.* add πενφθεν. πεμφθεντα.
s Eph. ν. 2. ὄσμ. εὐωδ. often in LXX. u Rom. xii. 1; 2 Cor. v.g αἱ. Wisd. iv. το, ix. ro.
20. τῷ δὲ Θεῷ καὶ πατρὶ ἡμῶν ἀμήν.
t Luke iv. 24; Acts x. 35 al. "wa Cor. xv.
FG, d, e, f, g, τ, Iren., Cyp., Vict., Ambrst. add
ὃ πληρωσαι D*FG 17, 37, ἆ, 6, f, g, τ, vg-, Chr., Euth.cod., Cyr., Thdrt., Thphl.,
Vict., Ambrst.
480 DbetcEKL, Chr., Cyr. Edd. το πλοντος with &*BD*FGP 17, 67**,
Euth.cod.
brought him joy, but the giving (δόσις, ver. 15) and the meaning of that giving. It is the truest index to the abiding reality of his work.—xapwov . . . πλεονάζοντα .. « λόγον. We believe that Chr. is right in regarding these terms as belong- ing to the money-market. ὁ
ἐκείνοις τίκτεται (Chr.). ‘‘ Interest accu- mulating to your credit.’ This is favoured by the language of vv. 15-16 supr. πλεο- νάζειν is never used in a good sense in
classical Greek, but always = ‘‘ exceed,” “go beyond bounds”. Ver. 18. ἀπέχω. The use of this
word adds much force to the thought, when we bear in mind that it was the regular expression in the Papyri to denote the receipt of what was due, e.g., Faijim Pap., Sept. 6, A.D. 57: ἀπέχω παρ᾽ ὑμῶν τὸν φόρον τοῦ ἐλα[ι]ουργίον ὧν ἔχετε [μο]ν ἐν μισϑώσει. (Dsm., NBS., p. 56.) Chr. evidently knew this sense, for he says, “ἔδειξεν ὅτι ὀφειλή ἐστιν τὸ πρᾶγμα" τοῦτο γάρ ἐστιν, ἀπέχω”'. Thus the prevailing tone of the whole context is maintained. The word is almost = “I give you a receipt for what you owed me”. The genial strain of humour is in no discord with his more serious thoughts. --περισσεύω. Cf. Sayings of Few. Fathers, p. 64: ‘‘ Whois rich? Hethat is contented with his lot."”—aewArp. Classical Greek would hardly use the word in this personal sense. The closing words of the verse have underlying them the idea of sacrifice. A gift to an Apostle or spiritual teacher seems to have been regarded in the Early Church, like the gifts brought in the Eucharist, as an offering to God. The recipient is looked
upon as the representative of God (see Sohm, Kirchenrecht, pp. 74 ff., 81 ».).— dcp. εὐωδ. '' A scent of sweet savour.” — θυσίαν δεκτ. “A technical term accord- ing to Sirach xxxii, 9" (Hpt.).—ebdp- εστον. Cf. Rom. xii. 1 ff., which bears closely upon the whole passage.
Ver. 19. ὁ δὲ Θεός κ.τ.λ. God's treatment of them corresponds to their treatment of Paul. They had ministered to his χρεία, so that he could say πεπλήρω- μαι. That was the side of the reckoning which stood to their credit. Here is the other side. “ My God shall repay what has been done to me His servant for the Gospel’s.sake. He, in turn, shall satisfy to the full (πληρώσει) every need of yours.” --τὸ πλοῦτος must be read. See crit. note supr. So also in 2 Cor. viii. 2, Eph, i, 7,1. 7, im, 8, τό, Col. i, 27, fh. a ut ὁ πλοῦτος in Eph. i. 18, and repeatedly both in nominative, genitive and accusative singular. Modern Greek uses πλοῦτος, βίος, θρῆνος sometimes with 6, some- times with τό. LXX generally has 6,— ἐν δόξῃ. The phrase is regarded by some (¢.g., Beng., Ws., Eadie, etc.) as = “in a lavish, magnificent way”. This is to strain the sense. It is much more natural, comparing Rom. viii. 21, Eph. i. 18 (τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας), to think of it as the future Messianic