Philippians 2:14

The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (Phi 2:14): "Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men (Phi 2:15): "That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke - Amōmēta. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, Jo3 1:12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen 13:7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Mat 5:16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere. - Holding forth the word of life, Phi 2:16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, Ti2 1:10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: "That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, Th1 2:19, Th1 2:20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (Phi 2:17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. Ti2 4:6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (Phi 2:18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Php_2:14-16

Do all things without murmurings and disputings--Here is

I. An important admonition.

II. A potent argument--for the sake of your own character, position, comfort--for the sake of the world which must be reproved, enlightened, saved. (J. Lyth, D. D.)

I. The exhortation.

1. The apostle dissuadeth against murmuring, of which there are two sorts.

(1) Against God (Num_11:5). The successors of these complaining Israelites are those who in time of scarcity either

(a) break out into impatient speeches, such as What means the Lord to kill us with famine? What greater sinners are we than such and such? Would God He would either mend these things or make an end of us. Or

(b) through malcontent seek to raise up seditions and rebellions in the commonwealth, so to procure a remedy by a worse mischief. But what was the end of the ancient murmurers? Let the modern ones read for their warning 1Co_10:1-33.

(2) Those who murmur at their brethren: grudging their wealth, popularity, or preferment, and seeking their discredit and downfall. So the Pharisees, etc., against Christ, and the Grecians against the disciples (Act_6:1). And this is what the apostle here condemns. To murmur against our neighbour is

(a) a common fault. If he be our superior we murmur against him as too great to dwell so near us, be he never so kind to us; if he be our equal we grudge that he should come forward as well as ourselves, or be equally honoured with ourselves; if he be our inferior we disdain him, and his livelihood we wish for ourselves.

(b) The vile malice of this disease is that if there be some cause for our murmuring we make it not a matter of friendly expostulation, but of heart rankling and backbiting.

(c) The root from whence this springs is an evil and jealous mind, which it behoves us to weed out, and to cultivate an opposite temper, candid, open, generous.

2. Against disputings. That we should not fall into open brawlings or quarrellings (Gen_13:7-8).

(1) Imitate Abrahams example. He was Lots elder and uncle, but he did not stand on that, but goes to Lot kindly and yields his right rather than contend with him.

(2) See whence these rise and what are their companions (Gal_5:20; 2Co_12:20).

(3) Note again the counsel of the wise man (Pro_25:8; Pro_17:14).

(4) This becomes not them who have given their names to Christ (verse 5), but rather love, peace, courtesy, gentleness.

II. The reason of this exhortation.

1. That ye may be blameless. Is this possible?

(1) We cannot escape blame even as Christ could not.

(2) But we can avoid occasions of blame as Christ (Joh_15:25), and Zacharias and Elisabeth (Luk_1:6).

(3) And then when it comes causeless through our reproof of the blameworthy, who will turn upon us, we need not be afraid of it.

2. Pure. If we hit this mark we shall not miss the other. If pure, then blameless. So we should study to avoid the contagion of sin (Mat_10:16; Eph_6:5; Jam_1:8).

3. The sons of God in the midst, etc., i.e., that it may be known that we are such (2Pe_1:10, etc.).

(1) How shall this appear? By walking without rebuke (Rom_8:14). This is the undoubted stamp of our adoption being the fruit of the spirit.

(2) How can we thus live? Is it not a crooked and perverse nation? True, there is danger that if we touch pitch we shall be defiled, and if we walk amongst thorns be pricked by them. Whereupon there are many warnings against the company and enticements of the world (Pro_1:10-14; Pro_4:14-15; Psa_26:4-5; Psa_1:1). What then? must we adopt monasticism? No (Gen_19:1; 2Pe_2:8)! but rather think of these precepts.

(a) That we fashion not ourselves like unto the world (Rom_12:2; 1Jn_2:16).

(b) That we, like just Lot, be vexed in our souls when we see and hear the words and deeds of the wicked (2Pe_2:8; Psa_119:158; Psa_119:136; Psa_119:53; Psa_119:139).

(c) That we, like Noah, admonish the wicked.

(d) That we try to win them to the ways of Christ. (H. Airay, D. D.)

The cultivation of a Christian deportment

Conversion is a great change; but the converted need frequent caution lest they should return to pollution in consequence of their surroundings and temptations, and constant exhortations to follow holiness. Hence the rules before us.

I. The Christian deportment, the cultivation of which is commanded.

1. The spirit which Christians are to cherish towards God--without murmuring, i.e., impatient discontent with God as have imposed harsh laws, and required difficult obedience. This is the temper of unconverted men, but many professors are in danger of cherishing it. Reflect then--

(1) That Christs burden is easy, and that His commandments are not grievous.

(2) That they are given to prevent injury to the soul.

(3) That obedience is claimed as a testimony of gratitude.

(4) That there is a heavenly recompense. If these weigh with you, so far from murmuring you will love the law of your God and rejoice in His testimonies.

2. The spirit which Christians are to cherish towards men--without disputings.

(1) The spirit of contention is most injurious to the individual and the Church, and is everywhere condemned.

(2) It is to be feared that this consideration is largely disregarded, witness our internal disputes and the strife of sects.

(3) As the reasons for unity are most cogent, Christians and Churches should love one another.

3. The spirit Christians are to cherish in relation to the public interests and extension of the truth. Shine … word of life.

(1) The advocacy of the truth is not to be confined to the ministry; these words were addressed to saints as well as bishops. How can Christians better shine as lights than by exhibiting the lamp of truth either by preaching, Sunday school teaching, Bible or tract circulation, family instruction, etc. To this end we need the Pentecostal fire.

II. The motives by which the cultivation of this deportment is commanded.

1. The just vindication of the Christian character in the presence of the ungodly world. As they exhibited the elements of the Christian character indicated they would be blameless, etc., and compel adversaries to render the gospel the tribute of their homage. The importance of this motive is seen--

(1) In the constancy and energy with which it is urged.

(2) The damage inflicted on Christianity by inconsistent Christians.

2. The joy which this exhibition will produce to the minister of the gospel in the day of Christ. Then--

(1) The holy deportment of believers will be made the subject of public acknowledgment at the last day (Mat_25:1-46). What an inspiring thought!

(2) It will then be the cause of ministerial joy. There is joy in conversion, progress, usefulness, triumphant death, but no joy can equal the last of all.

(3) This, then, should prove a powerful argument for the cultivation of this deportment. The benefits received from the ministry demand this grateful return. Conclusion: A revival of religion, in the way indicated by the text, would speedily inaugurate the triumph of Christianity. (J. Parsons.)

The duties of Church members

As a Christian Church you profess to be a society of believing and faithful men. Without piety you have no place in the Church. Your disqualifications may not appear to men, but they are marked by God.

I. Your duty to your minister, or rather to God in relation to Him. Do all things without murmurings, etc., readily, cheerfully, consistently.

1. Love him, as the man who devotes himself to your welfare, as the man who loves you. Where this is wanting outward attention is a worthless form; when this is cultivated all necessary for his happiness will follow.

2. Hear him--

(1) Candidly. His office is no easy one. Make allowances for ill health and a jaded mind.

(2) Regularly, or his instructions will be impaired and he discouraged.

(3) Prayerfully, before you come; as you hear. His comfort and usefulness depend largely upon this.

3. Respect his official authority. Some exaggerate this by sacerdotal superstitions; others unduly and unscripturally depreciate it.

4. Supply his temporal wants. This is a matter of right, not charity. It is not to be doled out murmuringly, but given generously, so that he may be honest and given to hospitality.

II. Your duty to the church.

1. Unity: the negative without murmurings implies the positive. There may be no murmurings because no life--a calmness of death. The only union of worth is that which is quickened by the Spirit. This does not exclude variety. There is beauty, strength, perfection, in harmonious diversity: Johns, Peters, Thomass.

2. Consistency--blameless, etc. Not giving the lie to profession by unchristian tempers, and affording the enemies of the Cross occasion for rebuke. Members of the Church may be divided into--

(1) Those who do good.

(2) Those who do harm.

(3) Those who do both.

(4) Those who do neither.

Now at least belong to the last. It will be but a poor consistency, but it will be harmless, while the positive in consistency, seen in outbreaks of wicked temper, in the violation of truth and justice, in malicious speaking and cruel slander, such brings a stigma on the member and the Church. Consistency, however, requires

(1) That you take an interest in the affairs of the Church;

(2) that you attend its meetings;

(3) that you maintain its discipline;

(4) that you are jealous for its reputation;

(5) that you tell your brother of his fault before you tell it to the Church;

(6) that you contribute to its support.

And all this you have to exhibit before a crooked and perverse nation, and there is a good deal of crookedness in our times, in legislation, trade and commerce, habits of society. You are by your consistency to draw out the straight lines of Christianity and make the crooked straight.

III. Your duty to the world. Shine as lights. Divine light is to be conveyed through your medium. This position is most honourable. It makes you Gods agents. It is not entrusted to philosophers, statesmen, or official people, but to believers as such. Around us is darkness; but in the Church there should be light--the contrast should be visible--in the family, social circle, market, everywhere.

1. Let your characters shine; individually like stars; collectively like constellations.

2. Shine by your voluntary, combined, and well-organized efforts. You are to hold up the Word of life through home and foreign missions, thus resembling Eddystone: To give light and to save life. Through your neglect to do this souls may be wrecked.

3. All must join in this dispensation of light, and blend together in one radiance. Unfortunately some never find this out, and others neglect it.

IV. The motive constraining to these various duties. That I may rejoice, etc.

1. At that day the relation between pastor and people will be recognized. Nothing is said about other meetings.

2. You can contribute to your pastors joy. If you are consistent it will be reckoned to his honour then. (J. Stoughton, D. D.)

The duties of a Church towards its neighbourhood

The relation of a Church to its vicinity is that of--

I. Salt to the land. A Church owes it to the peoples around to destroy prejudice and to dispose mens minds to the reception of the truth. You live in an age hard to please, etc.; then, be blameless and harmless. The Saviour urged the same duty (Mat_5:13). Salt was used for manure, to destroy weeds and insects, and to moisten and nourish the soil. Christian characters must remove erroneous notions respecting Christ and His kingdom, awaken attention, and keep from barrenness the field of Christian effort. How?

1. By the irreproachable character of the individual members of a Church. Every true Christian professes to be in training for perfect holiness. Consistency, therefore, requires that he should not allow sin. And men may claim thus much from professors. Now, if any professor have the reputation of being an unkind husband, a disobedient child, a tyrannical master, or a slothful servant, a busybody, a cheat, he creates prejudices and closes mens hearts against the gospel. Call not these little things. Dead flies cause the ointment to stink, especially to those who want to condemn the ointment. A mote in the Christians eye attracts more attention than a beam in the worldlings.

2. By the peace, harmony, and brotherly love of a Church. Diversities will be found, but as in music, distinct melodies breathed by different voices constitute full harmony. And a neighbourhood knows whether a Church meets in bitterness or in love (Ecc_10:20). The stormy wind of strife cannot be confined, nor the balmy breeze of charity.

3. By the inviting aspect of the public worship of a Church.

(1) The building should accord in style and dimensions with the character and population of a neighbourhood. It should say, Come in: there is room.

(2) Sufficient light and air, and all that can make them attractive should be provided. The theatre and gin shop are attractive.

(3) The mode of worship, too, is of importance--the best music, reading, preaching.

4. By Churches forming benevolent institutions in their neighbourhood, and having their representatives in institutions of a more general character: such as hospitals, societies for the relief of the poor, day schools, etc. The multitude cannot appreciate the man who is a martyr to religious opinions, but they can self-denial and kindness.

II. Light to the world.

1. By providing and sustaining an efficient ministry, adapted to the people, and receiving the Churches sympathy, support, and cooperation. By this means a minister is advertised. Let a Church give its ministry a good character, and let it be really good, and hearers will be gathered and souls saved.

2. By every member ministering as he hath received the gift. Is one member qualified for business? Let him serve tables. Is another capable of instructing children? Let him teach the young. Is another gifted with conversational powers? Let him visit, etc. Let every one do something. The deficiency of power in our Churches is the loss of single talents.

3. By cherishing and exercising in all things a spirit worthy of its vocation. Appear as Gods children, separate in character and conduct from the world.

III. As separate stars in a constellation, many golden candlesticks in one holy place, exhibiting real and essential unity. How is this to be developed?

1. By ministers and Churches guarding most carefully each others reputation. Let not the unsuccessful be jealous of the prosperous, or the prosperous be cold towards the less favoured. Let none be ready to take up an evil report against his neighbour.

2. By cooperation for common ends. Some objects are pursued most successfully alone; but in circulation of the Scriptures, educational movements, etc., there should be association. To the tents of your tribe for fellowship, etc., but to the open camp for home and foreign missions. This will make our tents as separate dwelling places of one spiritual army.

3. By the universal expression of pleasure in the prosperity of the successful, and of regret in the adversity of the unprosperous (1Co_12:14-27).

4. By the contribution of assistance to all that need it (Eph_4:4-16). (S. Martin.)

Believers lights in the world

1. Christian precepts have not suffered any degeneration of meaning. They would naturally be of the gentlest to those emerging from heathenism. If, then, such exhortations were delivered to the newly converted Philippians, we ought to arrive at a high stage of Christian perfection.

2. The apostle says--

(1) Do all things. Christianity is not mere thinking or feeling, but working.

(2) Without murmurings--

(a) Against Gods providence.

(b) Against one another. Let there be no whisperings against those who ought to be esteemed among you.

(c) Against the ungodly world; rather suffer in silence.

(3) Without disputings. Raise not knotty points of controversy. Turn your swords against your adversaries, not against yourselves.

(4) That ye may be blameless. There will be those who will blame you, but dont give them occasion to.

(5) Harmless, or hornless, creatures that not only do no harm, but are incapable of any.

(6) As sons of God. Dignity of relationship should beget dignity of deportment,

(7) Without rebuke, whom men cannot rebuke.

3. All this is as means to an end--that ye may shine, etc.

I. Publicity required. Christians are to be lights and to shine and that not in the house, but in the world; hence secrecy is impossible. Beware, however, of ostentatious Phariseeism, but do not make it an excuse for cowardice. The Christian--

1. Should make a public avowal of his faith, by coming out from among the world and declaring himself on the Lords side.

2. Should be associated constantly with Christian people. One act of profession is not enough; it should be continued by union with the visible Church. The man that was healed stood with Peter and John.

3. Should daily carry out their Christianity in their life. Do not be a display of fireworks. Let the servant outshine others by being more attentive, and the master by being more generous.

4. Should add the open testimony of words.

5. There are times when there must be a very bold and stern decision for Christ. When the old Roman senator was told by Vespasian that he might go to the senate house, but he must hold his tongue, he answered, I, being a senator, feel impelled to go into the Senate house, and being in the Senate, it is the part of a senator to speak what his conscience dictates. Then, said the Emperor, if you speak you will die. Be it known unto thee, O Emperor, said he, that I never hoped to be immortal, nor did I ever wish to live when I might not speak my mind. This publicity may be further urged from the fact that Christians are runners and soldiers; but who runs or fights in secret?

II. Usefulness intended. We are lights--

1. To make manifest. A Christian should so shine that those who come near him are able to see their own character in his life, and to know the gospel.

2. To guide. The mariner understands this. Every Christian should light some part of the voyage of life, and there should not be a channel without its light.

3. For warning. On our rocks and shoals a lighthouse is erected. There are plenty of false lights. Satans wreckers are always abroad tempting under the name of pleasure. Let us put up the true light on every dangerous rock, and so be clear of the blood of all men.

4. For comfort.

5. For rebuking sin. The gas lamps are the best police we have. Thieves do not like the light. So Christians, when they are in sufficient numbers to act on the commonwealth, make crime less common.

6. The Christians light, unlike the others, gives light.

III. Position indicated. Crooked, etc. This should--

1. Be an incentive. The worse people are, the more need they have of your exertions. If crooked, then make them straight.

2. Administer a caution. Do not wonder if they hate your light, and try to blow it out. Be the more anxious not to give unnecessary offence. Ask Christ to keep you straight and your light burning.

3. Console you. Are you in the midst of a crooked people? So were Paul and the Philippians.

IV. Argument suggested. That I may not run, etc. (C. H. Spurgeon.)

Christianity

1. Is not a mere set of opinions which may lie dormant in the mind; but

2. a system of principles which, taking hold of the innermost springs of feeling and action, gives its own colour and character to all that proceeds therefrom. The apostle enjoins--

I. Negatively, abstinence from those tempers by which Christian graces must be withered and the Christian profession dishonoured.

1. Two blades of grass cannot be found in all respects alike, so we cannot find two men alike in character and temperament. So there must be about the Christian that which distinguishes him not only from the worst, but the best, samples of unrenewed humanity.

(2) With worldly persons it is enough to be irreproachable in those habits and duties which regard their fellow men. The Christians aim is to conform to the will of God. The Christian is anxious not only to act well, but to act on Christian principles and from Christian motives.

(1) A worldly person may discover many reasons for checking a murmuring habit of mind; he may see its inutility and folly, and so determine to play the philosopher and endure what he cannot avoid. The Christian stifles every rising murmur, because he recognizes the goodness of God in all His appointments, and fulfils the hardest duties and bears the heaviest burdens, not because they are not grievous, but because he has that heaven-born faith which these trials call into exercise, and which blunts their edge and sweetens their bitterness.

(2) A merely moral person may see the expediency of setting aside a spirit of contention, viz., that it disturbs social enjoyment and deadens the sympathies of friendship. Nor is a Christian wholly unbiassed by such considerations, but he cultivates a pacific spirit, because he is a follower of the Prince of Peace, and because contention cannot consist with a healthy Christian experience, and mars usefulness.

II. Positively. The exhibition of Christian light.

1. Where?

(1) In the sphere in which he personally moves.

(2) In the sphere over which his influence extends.

(a) How wide these are in the narrowest life.

(b) How dark and needing illumination.

2. How?

(1) By his good works.

(2) By holding forth the word of life.

3. Let the millions perishing at home and abroad for lack of Christian light and influence stimulate the Christian. (T. Page, M. A.)

The inward principle and outward forth of Christianity

Its spirit takes up and incorporates surrounding materials as a plant clothes itself with soil and climate, whilst it exhibits the workings of a vital principle within, independent of all accidental circumstances. (S. T. Coleridge.)

Negative and positive Christianity

He must be not only blameless, but didactic in his life; he must not only be innocent, but zealous of good works; he must not only be pure, but shining. (Jeremy Taylor.)

Inquire--

I. How things are commonly done?

II. How they ought to be done?

III. How they can be so done? (J. Lyth, D. D.)

I. The course condemned is common, humiliating, unsatisfactory.

II. The course commended is possible, wise, pleasant, Christian. (J. Lyth, D. D.)

Murmurings and disputings

I. Murmurings.

1. The kinds of murmuring.

(1) Against God (Rom_9:20).

(2) Against Gods providence in doing better to some than to others. This sin is many times found in David, Job, Habakkuk--Why doth the wicked prosper?--until they went into the sanctuary of God and under stood their end (Psa_73:17).

(3) Against Gods ordinance in magistracy and ministry (1Sa_8:7; Tit_2:5; Tit_2:9).

2. Causes.

(1) Ignorance of Gods particular providence (Job_42:6).

(2) Self-love (Num_16:3).

3. Cures.

(1) Labour to have a right understanding of Gods justice without all exception.

(2) Of His infinite goodness to all, and particularly to His own children (Mat_10:29). This will lead us to--

(a) Justify God (Psa_119:137; 1Sa_3:18; 1Co_20:19; Psa_39:1).

(b) Learn a holy silence (Psa_62:1; Lev_10:3).

(c) Practice resignation (Luk_22:42).

(d) Exercise gratitude.

II. Disputings--

1. Issue from murmurings. Murmuring requires vindication; and men are never at a loss for reasons in favour of the worst cause. This extends to duties.

2. Is a great sin. Where theology is disputed it is least practised. (R. Sibbes, D. D.)

Things best dropped

(Childrens sermon.) Did you ever get nervous before a painted portrait? When I was a boy, there was a great oil painting hung over the fireplace of an old gentleman, with a little, sharp, cold, cruel face. But what used to frighten me most were the cold, cruel eyes. They seemed to be everywhere. If I went to the one end of the room, they followed me there; if I went to the other, they followed me. If I did anything that was wrong, they seemed to be sneering, That is just what I expected from a boy like you! and if I did anything right, they seemed to sneer still more, Pah, you will very soon be doing something wrong again! I was glad when it became too dark to see these eyes, but when the morning came, there were those eyes as unpleasant as ever! I would have been very glad to have turned that picture with its face to the wall! And would you not sometimes like to do that with this text, if it was hung up opposite you? When you are grumbling because your brother or sister got a larger piece of cake than you, or a toy bigger than yours, or when it is not your turn to be taken out, you would not like to see what God is saying to you when you are murmuring and grisling and grudging and disputing. Yet that is what God is saying to you when you are peevish and discontented. He is saying it to make you happy. There was once a little lady who was very unhappy. She lived in a fine house, and had lots of toys and a watch, yet nothing could please her. Even the weather was never just what she wanted. It was sure to rain when she wanted it to be fine, or fine when she took out her new umbrella. From morning to night she murmured and grumbled, and was very unhappy. One day she came upon two poor children playing and having such a hearty game. These children, she said, are very happy. I will ask them what makes them so. So she asked the eldest boy. I dont know, miss, what you mean, said the boy; whats happy? Why, she replied, it means bright, glad, fond of things. Oh! said the boy, Jim and I are always glad; aint we, Jim? And the eyes of the little brother danced like sunshine upon ripples as he said, Yes, always glad. But what makes you so glad? I dont know, Im sure, miss, except that when I try to make Jim glad I get glad myself. And that was all that he knew about the matter. But as the little lady went home she thought about it, and said to herself, What the little boy means is this--the way to be happy is by trying to make other people happy. So she thought she would try, and all that day, instead of grumbling and murmuring and finding fault, she said, Thank you! with a pleasant smile; and Dont you trouble, let me do it! in a nice spirit; and, Well, this task is a little difficult, but I shall manage it! And she found that everybody got pleasanter to her, and instead of always scolding her, everybody had a kind word for her, and people who used to dislike her came to love her. So she learnt the secret of happiness. And now she has grown into a great woman, people feel better for looking at her. She has such a happy, kindly face. Try to be the same; and instead of grumbling try to make people happy. (J. R. Howat.)

Dont spoil your portrait

How do you suppose that old gentleman in the picture came to have such an unpleasant look? Because all his life he must have been a grumbling man. Remember that you are now making the features you will have in twenty years time. There is nothing that tells on the features so much as grumbling and discontent and fault finding. Why, the moment you look upon some people you say, What a discontented person that is! The way to grow beautiful is by trying, in a loving, gentle spirit, to make others happy. That was the way with Jesus. He never murmured. Sometimes He had to go without food, but He knew that His Father would not forget Him. Sometimes people said very hard things of Him, but He never murmured. He just thought, They dont know better, poor things! if they did, they would not say such things. He was always happy, because He was always trying to make other people happy. And once you become busy in that way you wont have any time to be unhappy yourself. Pray to the dear Lord Jesus to give you His Spirit, to help you to do all things without murmurings and disputings; and the way to keep that spirit when you have got it is--try to be glad when others are glad. (J. R. Howat.)

Evil of disputings

Do all things without disputings. Dispute not with God; let Him do what seemeth Him good. Dispute not with your fellow Christians, raise not railing accusations against them. When Calvin was told that Luther had spoken ill of him, he said, Let Luther call me a devil if he please, I will never say of him but that he is a most dear and valiant servant of the Lord. Raise not intricate and knotty points by way of controversy. Remember you have adversaries upon whom to use your swords, and therefore there is little need that you should turn their edges by dashing at the armour of your fellows. Dispute not even with the world. The heathen philosophers always sought occasions for debate; be it yours to testify what God has told you, but court not controversy. Be not ashamed to contend earnestly for the faith once delivered to the saints, but never do it in a spirit of mere debating, never because you wish to gain a victory, but only because you would tell out what God hath bidden you reveal. (C. H. Spurgeon.)

Murmuring the cause of disputings

As fuel is to the fire, so are murmurings to contentions, even as the ground and matter whereout they do spring; and as the fire long covered and smothered is not always kept under, but at length bursteth forth into flame, so those concealed hatreds, howsoever for a time they lie boiling within the heart of him who fostereth them, yet do they at length show themselves in their colours, even breaking out into open strifes. It standeth upon us to strangle both mother and daughter, lest, yielding possession in our hearts to the one, we he strangled with the other. (H. Airay, D. D.)

The folly of contentions on the mission field

Captain Stephens relates this incident illustrative of the unwisdom of different denominations competing in the same community for converts. Of course success among the inhabitants of Hawaii brought other labourers into the field, and this led to the following dialogue, which is not without its instruction and warning:--Have you different gods? Different gods? No, we all worship the same living and true God. Do you have different Bibles? Certainly not. There is but one Bible, written by men divinely inspired. Have you all the same Saviour? Yes, the same. Well, then, with the same God the same Saviour, and the same Bible, we cannot understand why you differ. Why should differing Christians put this stumbling block in the way of recently converted heathens. The world is large, and the idolatrous are yet a great multitude. (J. L. Nye.)

Controversy hushed in the presence of heathenism

What a cause of thankfulness it is to be out of the din of controversy, and to find hundreds of thousands longing for crumbs which are shaken about so roughly in these angry disputes. It isnt High Church, or Low, or Broad Church, or any other special name, but the longing desire to forget all distinctions, and to return to a simpler state of things, that seems naturally to result from the very sight of heathen people. (Bishop Patteson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 2:14-16. Do all things — Especially all good offices to each other, not only without contention, (Php 2:3,) but even without murmurings — At your duty, or at one another; and disputings — With each other, or altercations, which are real, though smaller, hinderances of love. It seems the apostle had in his eye not so much obedience in general, as those particular instances thereof, recommended Php 2:3-5. That ye may be blameless — In yourselves; and harmless — Toward others: the sons of God — The God of love, acting up to your high character; without rebuke — Αμωμητα, maintaining an unexceptionable character; in the midst of a crooked — Guileful, serpentine; and perverse — Froward or obstinate generation — Such as the bulk of mankind always have been; crooked by a corrupt nature, and yet more perverse by custom and practice: among whom ye — Who know the truth and walk according to it; shine as lights in the world — Or, as luminaries, as the word φωστηρες signifies, being the name given to the sun and moon by the LXX., Gen 1:16. Doddridge renders the clause, “Ye shine as elevated lights in the dark world about you;” thinking, with Mons. Saurin, that the expression is used in allusion “to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, where Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven of Alexandria.” Holding forth — To all men, both in word and behaviour; the word of life — The doctrine of eternal life made known to you in the gospel, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. That I may rejoice. — As if he had said, This I desire even on my own account, for it will greatly increase my rejoicing in the day of Christ — The day of final judgment; that I have not run — Or travelled from place to place in the exercise of my apostolic office, declaring the gospel of the grace of God; in vain, neither have laboured in vain — In the work of the ministry, but that the great end of it has been answered, at least in part, to the glory of God, by your salvation and usefulness in the world.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_2:14. Do all things without murmurings.—Without mutterings, as men who in cowardice dare not speak plainly what they think. We must consider the warning as against God on account of what He imposed on them both to do and to suffer. And disputings.—The word goes much deeper than the restricted meaning of “disputings.” It seems here to mean without first entering upon scrupulous considerings as to whether you are under any obligation thereto, whether it is not too difficult, whether prudent, and the like (Meyer).

Php_2:15. That ye may be blameless.—Sons of God they are already; they are now to become worthy sons. In the word “blameless” we have the idea of a character in which no grace is defective (Heb_8:7 is a good illustration. If the first covenant had been faultless, a second would have been superfluous). And harmless.—Christ’s own counsel. “Be harmless as doves.” Lit. the word means unmixed, unadulterated, and figuratively, artless. Of sophistries and the deep things of Satan he would rather they were in happy ignorance (Mat_10:16; Rom_16:19). Without rebuke.—Vulgate, “immaculatum.” The word is originally a sacrifiical term. It describes the victim in which the keen inquisitorial eye of the official inspector has found no fault. So (1Pe_1:19) of the Lamb of God, in the whiteness of spotless innocency. Crooked and perverse generation.—St. Peter uses the former word in his indictment of the men of his own day (Act_2:40), and to describe cross-tempered masters (1Pe_2:18). The Rabbins take the term “perverse” as used in Ecc_7:13 (LXX.) to denote those bodily deformed. Here, as in our Lord’s use (Mat_17:17), of a moral nature all warped and knotted. Ye shine as lights in the world.—R.V. “ye are seen,” A metaphor from the heavenly luminaries (Gen_1:14; Gen_1:16; Mat_5:14).

Php_2:16. Holding forth the word of life.—“If we are to look for any metaphor it would most naturally be that of offering food or wine” (Lightfoot). Why it should be at all events wholly unconnected with the preceding image in “lights in the world” one does not quite see. There is nothing objectionable in the thought of a star holding forth its beam to the mariner, or the benighted wayfarer, and it has the advantage of continuity of the metaphor in the verse previous. That I may rejoice in the day of Christ.—As good news of his convert’s fidelity was like a new lease of life to the worn apostle (1Th_3:8), so his sweetest hope was to be able to stand before his Lord with his children by his side. Have not run … laboured.—Athletic terms familiar to St. Paul’s readers.

Php_2:17. If I be offered upon the sacrifice.—R.V. margin, “poured out as a drink-offering.” Whether the reference is to the cup of wine poured over the heathen sacrifice or the drink-offering of the Jewish is doubted, and is of little consequence, since in either case his meaning would be clear enough. And service.—Priestly function (Luk_1:23).

MAIN HOMILETICS OF THE PARAGRAPH.—Php_2:14-18

The Lustre of a Blameless Life—

I. Suppresses all murmuring and doubt as unworthy of the children of God.—“Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God without rebuke” (Php_2:14-15). As the sons of God, distinguished by so high and holy a calling, believers should be blameless and pure. Their spiritual integrity should lift them above the cause of blame. To be pure and blameless they must not yield to the spirit of dissatisfaction and doubt. “No matter what may tend to excite this spirit, it must not be indulged, whether the temptation to it be the divine command, the nature of the duty, the self-denial it involves, or the opposition occasionally encountered. There was neither grudge nor reluctance with Him whose example is described in the preceding verses, no murmur at the depth of His condescension, or doubt as to the amount or severity of the sufferings which for others He so willingly endured” (Eadie).

II. Sheds a guiding light in the midst of a dark world.—“In the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life” (Php_2:15-16). The Philippians were to be a light and guide to their fellow-citizens, a people made up of Jew and pagan, moved by tortuous and perverse impulses. Nothing would please them: give them one argument, they cry for another; tell them of the simplicity of the gospel, they prefer you should dwell on its mysteries; speak of its power, they ask you to expound its charity. The children of God are to society everywhere what the heavenly luminaries are to the world—they are to diffuse light, and guide the way to a better life. The star which led the wise men to Christ, the pillar of fire which led the children of Israel into Canaan, did not only shine, but went before them. Believers shine by the light of the word which they hold forth, and that light is the guide to others. Virtue should shine in cities, not in solitudes. The Christian’s duty is here among men; and the nearer he draws to his fellow-men, so that his religion be real and true, the more good he is likely to do them. On the north coast of Cornwall and Devon is a lighthouse, which first of all was placed high upon the cliffs, where the mists and fogs often obscured and hid its brightness from the passing mariner in hours of the sorest need. So they took it down and built it afresh on the rock out at sea, amid the waves of that dangerous coast, there to shine where it was most necessary.

III. Supplies a prolific theme of ministerial joy.—

1. A joy complete when his work is finally appraised. “That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain” (Php_2:16). The apostle had run with the eagerness of a racer in the Isthmian games—the prizes he sought, the souls of men; he had laboured with strenuous and persevering diligence—the wages he sought, the souls of men; and now looking by anticipation at the results of his apostolic toil, in the light of the great day of Christ, his greatest joy will be that his efforts have not been in vain. His joy then will be, not in the number and wealth of the Churches he founded, but in the spiritual progress and advancement of the members. The results of work for Christ are often in this world obscured and confused; but in the day of Christ all will be clear and the work seen in all its beauty and dimensions. The joy of success is often checkered and interrupted in this life; but yonder the joy will be complete and full. We shall share the joy of the conquering Christ.

2. A joy not diminished though life is prematurely sacrificed.—“Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all” (Php_2:17). The apostle’s image is that of an altar, on which the faith of the Philippians is laid by him as priest, while his own blood is being poured out as the usual drink-offering or libation. In the near prospect of martyrdom he has no gloomy anticipations. Death will not terminate his joy, but accelerate it, as it will admit him to realms where all is calm and joy and peace. Such is the triumph of the Christian spirit; it can rejoice in tribulation and in the very presence of death.

3. A joy in which his converts may share.—“For the same cause also do ye joy, and rejoice with me” (Php_2:18). So far from being dispirited by the prospect of his martyrdom, the apostle calls upon them to share his joy on account of the success of the gospel. How often in the changeful experiences of life are joy and sorrow mingled together. “Joy lives in the midst of the sorrow; the sorrow springs from the same root as the gladness. The two do not clash against each other, or reduce the emotion to a neutral indifference, but they blend into one another, just as in the Arctic regions, deep down beneath the cold snow with its white desolation and its barren death, you shall find the budding of the early spring flowers and the fresh green grass; just as some kinds of fire burn below the water; just as in the midst of the barren and undrinkable sea there may be welling up some little fountain of fresh water that comes from a deeper depth than the great ocean around it and pours its sweet streams along the surface of the salt waste” (Maclaren).

Lessons.—

1. A blameless life is the product of the grace of God.

2. Is a rebuke to the wavering and inconsistent.

3. Evokes the congratulations of the good in both worlds.

GERM NOTES ON THE VERSES

Php_2:15-16. Christians Examples to the World.—

1. Divisions and strife grieve the Spirit and darken those evidences of sonship which believers in a calm and peaceful temper of spirit used to see most clearly.

2. We stop the mouths of enemies when our conversation is such as may discover to others their failings, and point out that good way wherein they ought to walk.

3. Suitable practice joined with profession puts such a majesty and splendour on truth that every Christian is to profane men as the sun and moon are in the firmament.

4. The glory put on gracious souls at the day of judgment will add to the glory and joy of faithful ministers.—Fergusson.

Php_2:16. The Word of Life: a Living Ministry and a Living Church.

I. To apprehend the life of the Church we must apprehend the life of its Head.

II. A living ministry.—

1. Requires confidence in the office and work itself.

2. Distinctness of purpose.

3. A quick and profound sense of the nature and dignity of the soul.

4. One that preaches more than moral decency: preaches piety, regeneration, and faith.

5. Must not be afraid to assert what passes its own reason.

III. A living Church.—

1. A safeguard against dogmatism.

2. Formalism.

3. Partisanship.

4. Is a body whose life is the life of Christ in the soul.—F. D. Huntington, D.D.

Php_2:16-18. The Joy of Ministerial Success—

I. Sustained by the assurance of the final approval of his heavenly Master.—“That I may rejoice in the day of Christ” (Php_2:16).

II. Cheerfully sacrifices life itself in the successful prosecution of his work.—“Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all” (Php_2:17).

III. Shared by those who profit by his ministry.—“For the same cause also do ye joy, and rejoice with me” (Php_2:18).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Philippians

COPIES OF JESUS

Php 2:14-16 {R.V.}.

We are told by some superfine modern moralists, that to regard one’s own salvation as the great work of our lives is a kind of selfishness, and no doubt there may be a colour of truth in the charge. At least the meaning of the injunction to work out our own salvation may have been sometimes so misunderstood, and there have been types of Christian character, such as the ascetic and monastic, which have made the representation plausible. I do not think that there is much danger of anybody so misunderstanding the precept now. But it is worthy of notice that there stand here side by side two paragraphs, in the former of which the effort to work out one’s own salvation is urged in the strongest terms, and in the other of which the regard for others is predominant. We shall see that the connection between these two is not accidental, but that one great reason for working out our salvation is here set forth as being the good we may thereby do to others.

I. We note the one great duty of cheerful yielding to God’s will.

It is clear, I think, that the precept to do ‘all things without murmurings and disputings’ stands in the closest connection with what goes before. It is, in fact, the explanation of how salvation is to be wrought out. It presents the human side which corresponds to the divine activity, which has just been so earnestly insisted on. God works in us ‘willing and doing,’ let us on our parts do with ready submission all the things which He so inspires to will and to do.

The ‘murmurings’ are not against men but against God. The ‘disputings’ are not wrangling with others but the division of mind in one’s self-questionings, hesitations, and the like. So the one are more moral, the other more intellectual, and together they represent the ways in which Christian men may resist the action on their spirits of God’s Spirit, ‘willing,’ or the action of God’s providence on their circumstances, ‘doing.’ Have we never known what it was to have some course manifestly prescribed to us as right, from which we have shrunk with reluctance of will? If some course has all at once struck us as wrong which we had been long accustomed to do without hesitation, has there been no ‘murmuring’ before we yielded? A voice has said to us, ‘Give up such and such a habit,’ or ‘such and such a pursuit is becoming too engrossing’: do we not all know what it is not only to feel obedience an effort, but even to cherish reluctance, and to let it stifle the voice?

There are often ‘disputings’ which do not get the length of ‘murmurings.’ The old word which tried to weaken the plain imperative of the first command by the subtle suggestion, ‘Yea, hath God said?’ still is whispered into our ears. We know what it is to answer God’s commands with a ‘But, Lord.’ A reluctant will is clever to drape itself with more or less honest excuses, and the only safety is in cheerful obedience and glad submission. The will of God ought not only to receive obedience, but prompt obedience, and such instantaneous and whole-souled submission is indispensable if we are to ‘work out our own salvation,’ and to present an attitude of true, receptive correspondence to that of God, who ‘works in us both to will and to do of His own good pleasure.’ Our surrender of ourselves into the hands of God, in respect both to inward and outward things, should be complete. As has been profoundly said, that surrender consists ‘in a continual forsaking and losing all self in the will of God, willing only what God from eternity has willed, forgetting what is past, giving up the time present to God, and leaving to His providence that which is to come, making ourselves content in the actual moment seeing it brings along with it the eternal order of God concerning us’ {Madame Guyon}.

II. The conscious aim in all our activity.

What God works in us for is that for which we too are to yield ourselves to His working, ‘without murmurings and disputings,’ and to co-operate with glad submission and cheerful obedience. We are to have as our distinct aim the building up of a character ‘blameless and harmless, children of God without rebuke.’ The blamelessness is probably in reference to men’s judgment rather than to God’s, and the difficulty of coming untarnished from contact with the actions and criticisms of a crooked and perverse generation is emphasised by the very fact that such blamelessness is the first requirement for Christian conduct. It was a feather in Daniel’s cap that the president and princes were foiled in their attempt to pick holes in his conduct, and had to confess that they would not ‘find any occasion against him, except we find it concerning the laws of his God.’ God is working in us in order that our lives should be such that malice is dumb in their presence. Are we co-operating with Him? We are bound to satisfy the world’s requirements of Christian character. They are sharp critics and sometimes unreasonable, but on the whole it would not be a bad rule for Christian people, ‘Do what irreligious men expect you to do.’ The worst man knows more than the best man practises, and his conscience is quick to decide the course for other people. Our weaknesses and compromises, and love of the world, might receive a salutary rebuke if we would try to meet the expectations which ‘the man in the street’ forms of us.

‘Harmless’ is more correctly pure, all of a piece, homogeneous and entire. It expresses what the Christian life should be in itself, whilst the former designation describes it more as it appears. The piece of cloth is to be so evenly and carefully woven that if held up against the light it will show no flaws nor knots. Many a professing Christian life has a veneer of godliness nailed thinly over a solid bulk of selfishness. There are many goods in the market finely dressed so as to hide that the warp is cotton and only the weft silk. No Christian man who has memory and self-knowledge can for a moment claim to have reached the height of his ideal; the best of us, at the best, are like Nebuchadnezzar’s image, whose feet were iron and clay, but we ought to strain after it and to remember that a stain shows most on the whitest robe. What made David’s sin glaring and memorable was its contradiction of his habitual nobler self. One spot more matters little on a robe already covered with many. The world is fully warranted in pointing gleefully or contemptuously at Christians’ inconsistencies, and we have no right to find fault with their most pointed sarcasms, or their severest judgments. It is those ‘that bear the vessels of the Lord’ whose burden imposes on them the duty ‘be ye clean,’ and makes any uncleanness more foul in them than in any other.

The Apostle sets forth the place and function of Christians in the world, by bringing together in the sharpest contrast the ‘children of God’ and a ‘crooked and perverse generation.’ He is thinking of the old description in Deuteronomy, where the ancient Israel is charged with forgetting ‘Thy Father that hath bought thee,’ and as showing by their corruption that they are a ‘perverse and crooked generation.’ The ancient Israel had been the Son of God, and yet had corrupted itself; the Christian Israel are ‘sons of God’ set among a world all deformed, twisted, perverted. ‘Perverse’ is a stronger word than ‘crooked,’ which latter may be a metaphor for moral obliquity, like our own right and wrong, or perhaps points to personal deformity. Be that as it may, the position which the Apostle takes is plain enough. He regards the two classes as broadly separated in antagonism in the very roots of their being. Because the ‘sons of God’ are set in the midst of that ‘crooked and perverse generation’ constant watchfulness is needed lest they should conform, constant resort to their Father lest they should lose the sense of sonship, and constant effort that they may witness of Him.

III. The solemn reason for this aim.

That is drawn from a consideration of the office and function of Christian men. Their position in the midst of a ‘crooked and perverse generation’ devolves on them a duty in relation to that generation. They are to ‘appear as lights in the world.’ The relation between them and it is not merely one of contrast, but on their parts one of witness and example. The metaphor of light needs no explanation. We need only note that the word, ‘are seen’ or ‘appear,’ is indicative, a statement of fact, not imperative, a command. As the stars lighten the darkness with their myriad lucid points, so in the divine ideal Christian men are to be as twinkling lights in the abyss of darkness. Their light rays forth without effort, being an involuntary efflux. Possibly the old paradox of the Psalmist was in the Apostle’s mind, which speaks of the eloquent silence, in which ‘there is no speech nor language, and their voice is not heard,’ but yet ‘their line has gone out through all the earth, and their words unto the end of the world.’

Christian men appear as lights by ‘holding forth the word of life.’ In themselves they have no brightness but that which comes from raying out the light that is in them. The word of life must live, giving life in us, if we are ever to be seen as ‘lights in the world.’ As surely as the electric light dies out of a lamp when the current is switched off, so surely shall we be light only when we are ‘in the Lord.’ There are many so-called Christians in this day who stand tragically unaware that their ‘lamps are gone out.’ When the sun rises and smites the mountain tops they burn, when its light falls on Memnon’s stony lips they breathe out music, ‘Arise, shine, for thy light has come.’

Undoubtedly one way of ‘holding forth the word of life’ must be to speak the word, but silent living ‘blameless and harmless’ and leaving the secret of the life very much to tell itself is perhaps the best way for most Christian people to bear witness. Such a witness is constant, diffused wherever the witness-bearer is seen, and free from the difficulties that beset speech, and especially from the assumption of superiority which often gives offence. It was the sight of ‘your good deeds’ to which Jesus pointed as the strongest reason for men’s ‘glorifying your Father.’ If we lived such lives there would be less need for preachers. ‘If any will not hear the word they may without the word be won.’ And reasonably so, for Christianity is a life and cannot be all told in words, and the Gospel is the proclamation of freedom from sin, and is best preached and proved by showing that we are free. The Gospel was lived as well as spoken. Christ’s life was Christ’s mightiest preaching.

‘The word was flesh and wrought With human hands the creed of creeds.’

If we keep near to Him we too shall witness, and if our faces shine like Moses’ as he came down from the mountain, or like Stephen’s in the council chamber, men will ‘take knowledge of us that we have been with Jesus.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2:14 Complaining and arguing arise from self-centeredness (see 1 Cor 10:10; 1 Pet 4:9; Jude 1:16), whereas believers are called to sacrificial love (Phil 2:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 2:14. Ποιεῖτε, do) with His good pleasure. Sons ought to imitate their father, Php 2:15.—χωρὶς γογγυσμῶν, without murmurings) in respect of others. To this refer ἄμεμπτοι, blameless. Not only brawlings and clamours, from which the Philippians had now withdrawn, are opposed to love, but also murmurings. Doubting is joined to these, as well as wrath, 1Ti 2:8. [A man may either cherish both in himself or rouse them in others.—V. g.] Inquire or accuse in my presence; do not murmur behind my back or in secret.—καὶ διαλογισμῶν, and doubtings, disputings) in respect of yourselves. To this refer ἀκέραιοι, ‘indelibati,’ Php 2:15, unimpaired [Engl. Vers. harmless], viz. in the faith [Php 2:17]. Many words of this sort are both active and passive at the same time; comp. Rom 16:19, note. Ἀκέραιον is applied to a patrimony, that is uninjured, unimpaired, in Chrys. de Sacerd. § 17.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_2:14. With Php_2:13 Paul has closed his exhortations, so far as the matter is concerned. He now adds a requisition in respect to the mode of carrying out these admonitions, namely, that they shall do everything (which, according to the admonitions previously given, and summarily comprised in Php_2:12, they have to do, 1Co_10:31) willingly and without hesitation,an injunction for which, amidst the temptations of the present (Php_1:27-30), there was sufficient cause.

χωρὶς γογγυσμ.] without (far removed from) murmuring. The γογγυσμός (Lobeck, ad Phryn. p. 358), that fault already prevalent in ancient Israel (Exo_16:7 ff.; Num_14:2), is to be conceived as directed against God, namely, on account of what He imposed upon them both to do and to suffer, as follows from the context in Php_2:13; Php_2:15; hence it is not to be referred to their fellow-Christians (Calvin, Wiesinger, Schnecken burger), or to their superiors (Estius), as Hoelemann also thinks. Comp. on 1Co_10:10.

διαλογισμῶν] not: without disputes (Erasmus, Beza, and many others, including Schneckenburger), de imperatis cum imperatoribus (Hoelemann, comp. Estius), or among themselves (Calvin, Wiesinger), and that upon irrelevant questions (Grotius), and similar interpretations, which, although not repugnant to Greek usage generally (Plut. Mor. p. 180 C; Sir_9:15; Sir_13:3-5), are at variance with that of the N. T. (even 1Ti_2:8), and unsuitable to the reference of γογγυσμ. to God. It means: without hesitation, without your first entering upon scrupulous considerings as to whether you are under any obligation thereto, whether it is not too difficult, whether it is prudent, and the like. Comp. Luk_24:38, and on Rom_14:1; Plat. Ax. p. 367 A: φροντίδες … καὶ διαλογισμοί, Tim. p. 59 C: οὐδὲν ποικίλον ἔτι διαλογίσασθαι. Sir_40:2. The Vulgate renders it rightly, according to the essential sense: haesitationibus. The γογγυσμοί would presuppose aversion towards God; the διαλογισμοί, uncertainty in the consciousness of duty.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 2:14 . γογγ . Many Comm [7] . understand γογγ . and διαλογ . as referring to God. This interpretation appears farfetched and unnecessary. The whole discussion preceding has turned on the danger to their faith in being disunited. Is it not natural that when he speaks of “grumblings” and “discussions” he should point to their mutual disagreements? Would not these be the common expressions, e.g. , of the variance between Euodia and Syntyche? May they not be connected with the ἑτέρως τι φρονεῖν of chap. Phi 3:15 ? There has never been a hint of murmuring against God up till now. Cf. 1Pe 4:9 , Wis 1:11 , φυλάξασθε … γογγυσμὸν ἀνωφελῆ καὶ ἀπὸ καταλαλιᾶς φείσασθε γλώσσης . On γογγ . see esp [8] . H. Anz, Dissertationes Halenses , vol. xii., pars 2, pp. 368 369. διαλογ . Probably = disputes. Common in this sense in later Greek. Cf. Luk 9:46 . Originally = thoughts, with the idea of doubt or hesitation gradually implied. See Hatch, Essays in Bibl. Greek , p. 8.

[7]omm. Commentators.

[8] especially.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He describeth modesty by the contrary effects of pride, teaching us, that it is far both from all malicious, and close or inward hatred and also from open contentions and brawlings.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

murmurings--secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, Joh 7:12-13; Act 6:1; Pe1 4:9; Jde 1:16).

disputings--The Greek is translated "doubting" in Ti1 2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (Phi 2:15): so the Greek is translated, Mar 9:33-34. These disputings flow from "vain glory" reprobated (Phi 2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. Do all things without murmurings] γογγυσμων και διαλογισμων. Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14 Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psalm 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, gives to others occasion of complaint. Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper (μεμψιμοιρία) is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) Without murmurings and disputings.—St. Paul seems purposely to leave this precept in perfect generality, so as to apply to their relations both to God and man. We observe, however, that the word “disputings” is mostly used of objections and cavils in word (see Mat_15:19; Luk_5:22; Luk_6:8; Rom_1:21; Rom_14:1); although in Luk_9:47; Luk_24:38, and perhaps 1Ti_2:8, it is applied to the inner strife of the heart. In either case it seems mainly to indicate intellectual questionings. Similarly, the word “murmuring” is used of outward wranglings of discontent (Mat_20:11; Luk_5:30; Joh_6:41; Joh_6:43; Joh_6:61; Joh_7:12; Act_6:1; 1Co_10:10; 1Pe_4:9), proceeding not so much from the mind, as from the heart. The object, moreover, contemplated in Php_2:15 is chiefly good example before men. Hence the primary reference would seem to be to their relation towards men, in spite of the close connection with the preceding verse. Nor can we forget that it is on unity among themselves that the main stress of the exhortation of this chapter turns. Of course it is obvious that the disposition rebuked is sure to show itself in both relations; and that, if checked in one, the check will react on the other.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. Do &c.] The general principle of holiness of life in the power of the Divine Indweller is now carried into details, with a view to the special temptations and failings of the Philippians. See above, on Php_2:2.

all things] Observe the characteristic totality of the precept. Cp. Eph_4:15; Eph_4:31; and see 2Co_9:8.

without murmurings and disputings] amongst and against one another. For the word “murmuring” in a similar connexion cp. Act_6:1; 1Pe_4:9; and for “disputing,” Jas_2:4. This reference suits the context, and the indications of the whole Epistle as to the besetting sins of Philippi, better than the reference to murmurs and doubts as towards God. And such sins against one another would be prevented by nothing so much as by the felt presence of “God working in them.” See below, on Php_4:5.

“Disputings”:—for example, about the duties of others and the rights of self. The older Latin versions render detractiones.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Do all things,.... Not evil things, these are to be abhorred, shunned, and avoided, even all appearance of them, they are not to be done, even the sake of good; nor all indifferent things at all times, and under all circumstances, when the peace and edification of others are in danger of being hurt by so doing; but all good things, all that are agreeable to the righteous law and good will of God; all those good things which accompany salvation, as hearing the word, and attendance on ordinances: all church affairs relating to public worship, private conference, everything at church meetings, and which concern the discipline and laws of Christ's house; and all things that are civilly, morally, spiritually, and evangelically good; even all things that God would have done, or we would desire should be done to us by fellow creatures and fellow Christians: let all these be done

without murmurings; either against God and Christ, as if anything hard and severe was enjoined, when Christ's yoke is easy, and his burden light, Mat 11:30, and none of his commands grievous; and because their presence is not always enjoyed, and that communion and comfort in ordinances had, which may be desired: or against the ministers of the Gospel, in whose power it is not to give grace, comfort, and spiritual refreshment; any more than it was in Moses and Aaron to give bread and water to the Israelites in the wilderness, for which they murmured against them, and in so doing against God himself, Exo 16:2; or against one another, because of superior enjoyment in nature, providence, and grace; but all things, both of a moral, civil, and religious nature, with respect to God, and one another, should be done readily, freely, cheerfully, and heartily; and also without

disputings; or "without hesitations", as the Vulgate Latin, Arabic, and Ethiopic versions render it. Whatever appears to be agreeable to the will of God, should be done at once without dispute upon it, or hesitation about it, however disagreeable it may be to carnal sense and reason; the will of God is not to be disputed, nor flesh and blood to be consulted, in opposition to it; nor should the saints enter into any carnal reasonings, and contentious disputations, either at their public or private meetings, but do all they do decently, and in order, and in the exercise of brotherly love.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 Do all things without murmurings and disputings:

Ver. 14. Without murmurings] Gr. οργης, wrath and rancour, or discontent, which makes men’s lips like rusty hinges seldom to move without murmuring and complaining.

And disputings] Or wranglings about trifles, niceties or novelties, things whereof we can have neither proof nor profit. Zanchy thus distinguisheth these two; murmurings are secret complaints one of another, like to the grunting of hogs; disputings are open contentions and quarrels.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Do all things without murmurings and disputings - In a quiet, peaceful, inoffensive manner. Let there be no brawls, strifes, or contentions. The object of the apostle here is, probably, to illustrate the sentiment which he had expressed in Phi 2:3-5, where he had inculcated the general duties of humbleness of mind, and of esteeming others better than themselves, in order that that spirit might be fully manifested, he now enjoins the duty of doing everything in a quiet and gentle manner, and of avoiding any species of strife; see the notes at Eph 4:31-32.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Do all things without murmurings; the apostle here subjoins to his exhortation to condescension and humility, a dissuasive from the opposite vices, moving them to do all that was incumbent on them as Christians without private mutterings, secret whisperings, and complainings, which might argue their impatience under the yoke of Christ, while put upon doing or suffering such things; either reflecting on God’s providence, as the Israelites of old, Num 11:1, &c.; 1Co 10:10; reckoning they had hard measure: or rather, (here considering the context), grudging at others, as the Greeks and Jews had done, Luk 5:30; Joh 6:41,42; Ac 6:1; yea, and some of the disciples were found guilty of this ill temper against their Master, Joh 6:61. Christian charity disallows grudgings, 1Pe 4:9; Jud 1:10; and also disputings; hot and eager contests and quarrellings about those things wherein the life and main business of religion is not concerned, but the unity of the Spirit of holiness is opposed, Mat 18:1; Mar 9:33; Luk 9:46; Rom 14:1; 2Co 12:20, with 1Ti 1:6; 2:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. All things—Without exception.

Murmurings—Petty faultfindings, and sullen grumblings about what is or is not said and done. Disputings soon follow murmurings, and both are death to love. They live not with the mind which was in Christ. Destroy selfishness and they die.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Do all things without murmurings and disputings. Obedience must be willing and cheerful. The word rendered "murmurings" (goggusmov) is that constantly used in the Septuagint of the murmurings of the Israelites during their wanderings. Dialogismoi may mean, as here rendered, "dis-putings," or more probably, in accordance with the New Testament use of the word, questionings, doubtings. Submission to God"s will must be inward as well as outward.

Vers. 14-18. The salvation of the Philippians the apostle"s joy.

I THEIR OBEDIENCE MUST BE THE READY OBEDIENCE OF LOVE. Christ died for them, God worketh within them. They have the great gift of reconciliation with God through the precious blood of Christ; they have the indwelling presence of God the Holy Ghost. Therefore:

1. It is their duty to be cheerful, to render to God a loving service. A Christian who knows that the Son of God loved him and gave himself for him, has no right to be gloomy and melancholy. There must be no murmurings. The Christian life is a pilgrimage, like the journey of the Israelites from the house of bondage to the promised land, but we must not resemble the Israelites in their constant murmurings against God. Do all things, each duty as it comes, without murmuring. Have a steadfast faith in God as your Father, "who maketh all things work together for good to them that love him;" and in the trustful spirit of a loving faith learn to say, "Thy will be done." Neither should there be doubtings in the Christian life. The intellect, as well as the will, must submit itself. Our knowledge is imperfect, our mental reach is limited; we can see only a very little way into the mysteries of the Divine government; we know in part. We must be content with that partial knowledge; we must not venture to question the love, the goodness, the wisdom of God. When harassing doubts arise, we must go, like Asaph the psalmist, into the house of God; then we shall understand as much as we need to know of God"s dealings with mankind. These things are hidden from the wise and prudent, but they are revealed unto babes.

2. Cheerful obedience leads to growth in holiness. If they obey God in all things gladly and lovingly, they will become blameless; others will find no ground of censure in them; their own inner lives will be pure and sincere, without mixture of evil or selfish motive. Simplicity of character is essential. he for God seeth the heart. Thus they will be children of God indeed, like those little children of whom is the kingdom of heaven; a contrast to the crooked and perverse generation among whom they live.

3. They must set a good example. They are lights in the world others watch them; they attract by their lives the attention of the surrounding Gentiles; they must hold out to others the Word of life. They must exhibit its influence in their lives, in their conversation. They must preach by word and by example, for Christianity is essentially a missionary religion.

II SUCH CONDUCT WILL FILL THE APOSTLE WITH JOY.

1. It will prove that his labor was not in vain. He glories, not in his own successes or popularity, but in the faith, the love, the obedience of his converts. Such glorying does not fade away; it endures unto the day of Christ. Then, when the apostle presents the Philippian Christians to the Lord, what holy glorying will be his as he looks upon the fruit of his labors!

2. He is ready for such an end to lay down his life, and that with joy. He will rejoice to shed his blood as a drink offering to accompany the sacrifice offered by his converts. That sacrifice is their faith; faith is trustfulness, entire dependence upon God, self-surrender. The sacrifice of faith is the sacrifice of self; the spiritual sacrifice which the children of God, as a royal priesthood, are bound to offer. "We offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee." Thus, and thus only, can we work out our own salvation. Such devotion in the Philippians will fill St. Paul with holy joy, though it cost him his life-blood. He rejoices himself at the prospect, he bids them rejoice with him.

LESSONS. Learn:

1. To be cheerful always, never to murmur.

2. To be simple, sincere, truthful, single-minded.

3. To set a good example to others.

4. To rejoice in the salvation of souls.

Vers. 14-16. The importance of a contented and peaceful habit of soul.

"Do all things without murmurings and disputings.

I THE CHARACTER AND INFLUENCE OF AN UNMURMURING AND PEACEFUL SPIRIT.

1. Murmuring is here meant against God. It may arise

(1) from our experience of a disagreeable lot or from dark providences; or

(2) from an unthankful spirit. "Shall we receive good at the hand of God, and shall we not receive evil?" (Job_2:10) We ought to be "content with such things as we have", (Heb_13:5) for godliness with contentment is great gain". (1Ti_6:6) We are, therefore, to do nothing murmuringly, because such an attitude of mind seems to imply a too slender trust in the resources of Divine goodness and wisdom.

2. The disputings here meant point to those dissensions which war the peace of the Church. We ought to avoid disputings, because

(1) we know not where they may end;

(2) because they often arise from pride and ignorance; (1Ti_6:4)

(3) because they disturb others as well as ourselves; (Luk_21:19)

(4) because they produce confusion and evil works; (Jam_2:16, Jam_2:17)

(5) because, if we live in peace, God will be with us. (2Co_13:11)

II THE OBJECT AND AIM OF SUCH A SPIRIT. "That ye may be blameless and harmless, children of God without blemish, in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the Word of life." They were to be examples to the world of high Christian living.

1. Their lives were to be marked by a purity, a loftiness, a consistency, which would disarm the censure of the world. They were, as children of God, to present no spots upon which the eye of a critical generation might rest with a scorn for goodness.

2. Their lives were to be marked, not by a mere absence of fault, but by a conspicuous exhibition of all those positive graces that are identified with the full Tower of the Word of life.

(1) The lives of Christians ought to be a transcript of the Word of life, manifesting its beauty to the world. Thus the saints are to be "living epistles of Christ, to be known and read of all men.

(2) They are to shine forth as luminaries in a dark and perverse world. (Mat_5:16) Nearly all the light that fills the world is reflected from a million objects around us, and does not stream down directly from the sun. Similarly, Jeans Christ is the supreme Source of all light the Sun of righteousness but his light is reflected upon the world from the millions of believers whom he has enlightened and blessed by his Spirit. Therefore the saints ought to remember the voice of old, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.

III THE ULTIMATE BEARING OF SUCH A SPIRIT UPON THE GLORYING OF THE APOSTLE. "That I may have whereof to glory in the day of Christ, that I did not run in vain, neither labor in vain.

1. It is possible even, for an apostle to lose his labor. It may be in vain to the people who refuse his message, but not to himself. (Isa_49:4)

2. The ministry is a work of great toil and strain.

3. The conversion of souls will enhance the joys of heaven to the faithful minister. T.C.

Vers. 14-18. Inspired to be blameless sons.

Having seen the great responsibility of personal inspiration, as brought out in the previous verses, we have next to notice what the inspiration contemplates. It is, in fact, to produce such a sense of sonship in all hearts as will ensure unity of spirit, blamelessness of life, and consequent usefulness in the world. Paul wished the Philippian Christians to be of use to their heathen neighbors; unless they were so, he would regard himself as having run in vain; he consequently is in great anxiety that they should walk worthily, which will be his greatest joy. Here we may note

I THE POSITION OF CHRISTIANS. (Ver. 15) The Philippians were "in the midst of a crooked and perverse generation," and so shall Christians be to the end of this dispensation. We may expect to be surrounded by the crooked and the perverse. It may not be a very comfortable position to occupy, but it is a very important and ought to be a very useful one. It is, in fact, to furnish opportunities for promoting the faith that this arrangement obtains. We often think that it would be happier to be translated at once where "the wicked cease from troubling and the weary are at rest;" but it would, not be better for us. Our best position is to have opportunities of benefiting others.

II GOD INSPIRES US TO BE UNCOMPLAINING AND BLAMELESS SONS. (Vers. 14, 15) This is the way he would have us to work out our own salvation. We are to "do all things without murmurings and disputiugs." We are not to be complaining like Israel in the wilderness, nor at war among ourselves. We are besides to be the blameless and harmless sons of God. The pure life we lead is to be such as to forbid rebuke from a perverse world. In this way we shall be "lights," for through us the light of truth, the light of "the Word of life," shall be held forth before those who are in darkness, that they too may he redeemed. It is an inspiration, consequently, for service, an inspiration towards usefulness, which God gives. It carries the individual clear of selfish considerations and makes him useful among men. It is the inspiration of public spirit.

III PAUL EXPECTS TO REJOICE IN THE DAY OF CHRIST THAT HE HAS NOT RUN IN VAIN BECAUSE OF THE USEFULNESS OF HIS PHILIPPIAN CONVERTS. (Ver. 16) The present life, in Paul"s regard, is to be joyfully reviewed in the day of Christ, that is, the day of judgment. The thought and memory of the usefulness of the Philippians wilt constitute an intense delight to his great soul. He will in such a case assure himself that he has not run in vain. It must have been a great incentive to them to think that their consistent life would be a joy to the glorified apostle. And would it not be well for Christians to carry this thought with them? They are adding by their blameless and consistent lives to the joy of the heavenly world, adding a thrill to the hearts of angels and of the redeemed from among men and to the heart of the Lord himself.

IV PAUL"S POSSIBLE MARTYRDOM WILL NOT DIMINISH BUT INCREASE THIS JOY. (Vers. 17, 18) Paul knew as a prisoner in Rome that his martyrdom was possible. He may not, indeed, have deemed it probable at this period, for if this Epistle be, as Bishop Lightfoot thinks, the first of the Epistles of the captivity, it is likely that he enjoyed a little season of release before his final apprehension and martyrdom. And Paul knew that the possibility of his death threw a shadow over the minds of his converts. In his beautiful consideration for them, therefore, he tells them that he can rejoice even should his martyrdom be as a drink offering upon their service and sacrifice of faith. He calls upon them to rejoice along with him in prospect even of possible martyrdom. It will not mar the joy, but will be owned of God in multiplying it. Paul is thus a sublime example, after Jesus his Lord, of consideration for others. He does not mourn over his lot as a possible martyr, and crave their sympathy; but for their sakes he rejoices over it and asks their congratulation. Grace turns the apparent evil into real good; and joy is promoted at Philippi as well as Rome by what the world thinks should only create sorrow. Paul is thus an inspired and blameless son himself, and a pattern to his people at Philippi. We have thus set before us the magnificent public spirit which the gospel fosters. It enables us to look away from our own things to the things of others, and it brings us to make even misfortune a tributary to spiritual joy. May we follow after" the things that make for peace and tend to the edification of others! R.M.E.

Vers. 14-16. Church activity.

"Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world holding 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." The Church is essentially as active society. An inactive Church is a solecism. Activity is not only the condition of its health, strength, and growth, but the condition of its very existence. Inactivity is death. The text leads us to look upon its activity in relation to various things.

I IN RELATION TO THE SPIRIT WHICH SHOULD INSPIRE IT.

1. The spirit should uncomplaining. "Do all things without murmurings (goggusmwn)." In Peter this word is translated "grudging." It represents a discontented soul. It is not uncommon, alas! to find men in the Church discontented discontented with their fellow-members, their minister, their work. This gongusmos is a growl which is most painful and mischievous in Church operations.

2. The spirit should be uncontentious. "Disputings." There is a strong tendency in some persons to enter into contention and raise a strife. The smallest points of difference are seized. This disputatious spirit has been rife in all ages. The theological controversies, sectarian battlings, the schismatic stripes of the Church, have been her disgrace and her bane.

3. The spirit should be irreprehensible. "That ye may be blameless and harmless." The expression means faultless and sincere. Christians should exemplify such a spirit and maintain such a deportment as would guard them from the rebukes of the severest critics of life.

II IN RELATION TO THE SPHERE OF ITS OPERATIONS. "A crooked and perverse nation." Though, perhaps, Paul especially refers in these words to the bigoted Jews and Gentiles, amongst whom the Philippians lived, they are not inapplicable to the unconverted world. The world, as distinguished from the Church, living outside and around it, is indeed wicked and perverse. The world is the sphere of the Church. And how corrupt in its maxims, in its aims, in its spirit, in its theories, practices, and institutions! The prince of darkness is its ruler. He worketh in the children of disobedience.

III IN RELATION TO THE MISSION IT PROSECUTES. "Holding forth the Word of life." Observe:

1. Its instrument. "The Word of life." The gospel is the Word of life. It reveals, generates, nourishes, and perfects Divine life in the soul.

2. Its method. "Holding forth." The language is figurative. Hold this Word forth as a standard-bearer holds forth his banner to direct the march and animate his soldiers in the day of battle. Hold it forth as a light in the midst of surrounding darkness. Some think there is in the text an allusion to those towers which in ancient times were built at the entrance of harbours, and on which fires were kept burning to direct ships into port. It should be held forth as the lighthouse holds forth that flaming lamp that flashes its radiance on the dark sea to guide the mariner on his way. Hold it forth, not only trinally, but practically; let it turn your whole being into a light that shall shine brightly as a star in the world"s dark firmament.

IV IN RELATION TO THE MINISTRY THAT STIMULATES IT. Christ has appointed a ministry in the Church. The design of that ministry is to stimulate and guide its activity. Paul had ministered to the Church at Philippi, and he uses the service he had rendered as an argument for their continued Christian activity. "That I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain." There is nothing selfish in this reason. But there is something very suggestive in Paul"s words. They imply:

1. That the Church may render fruitless the labors of its minister. This is a solemn truth, and one exemplified in the history of many congregations. An indolent, ignorant, worldly, inconsistent Church must ever render futile the services of the best of ministers. Even Paul dreaded it.

2. That such an event is a calamity to be deprecated. Paul did so now. Deprecated, not on selfish grounds, for the true minister has his reward in his own holy efforts. But on account of those who augment their responsibility and increase their guilt by an abuse of the means of grace.

3. That the results of the Christian ministry will be fully revealed on the day of judgment. This day is here called "the day of Christ." It is his day, because he will appear on that day; he will be the most prominent object on that day; he will rule the destinies of that day. D.T.

Vers. 14-16. The Christian life: its effect upon the world.

I How THIS EFFECT MAY BE OBSCURED. By murmurings (i.e. active rebellions against the will of God) and disputings (i.e. efforts of the intellect to persuade ourselves that God"s voice is not speaking to us).

II HOW IT IS MANIFESTED. Where God"s will is accepted, it will render our lives blameless towards him and harmless towards our fellowmen. Thus are we manifested as the sons of God, being partakers of his life.

III WHAT IT CONSISTS IN.

1. Shining as lights. The faithful are the illuminated, shining, not in their own light, but in the presence of the Light of the world within them. He so fills them with himself that their whole body becomes full of light.

2. Holding forth the Word of life. The light is the life of men. They who are possessors of the light must impart it. One light may be kindled from another without diminution of its illuminating power. It is the Word of God, i.e. the revelation of God, the Word of life, (cf. 1Jn_1:1) which is "a lantern unto our feet, and a light unto our path. V.W.H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Do all things - Not only without contention, ver. 3, but even without murmurings and disputings - Which are real, though smaller, hindrances of love.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here our apostle seems to resume the exhortation which he began to press before, namely, to love and concord, to unity and peace, among themselves; he exhorts them, as to do all things without contention, so without murmurings, and hot disputings, in which usually the laws of charity are violated, and the peace of the church, and quietness among christians, interrupted.

And, to provoke them thereunto, he discovers to them the many great and blessed advantages which would redound unto them by their unity and concord.

1. Hereby they should be blameless and harmless, the sons of God, without rebuke, that is, very inoffensive persons, or, as the Greek word renders it, that ye may be the spotless sons of God; not absolutely spotless, pure, and perfect, but without such spots as are inconsistent with your sonship: there is a spot which is, and a spot which is not, the spot of God’s children, Deu 32:4. Sins of infirmity are spots found upon the best of his children: sins of presumption, if at any time found upon you, they are not the spots of his children.

2. Hereby they should shine as lights in the world, that is, in the Pagan world, and in the christian church. This imports both the high dignity and special duty of christians, to do as so many suns, to arise and shine like mighty luminaries in the firmament of the world, casting out their rays and beams in a holy and heavenly conversation.

3. Hereby they would hold forth the word of life; not only hold it fast for their own comfort, but hold it forth for others’ benefit, that is, in their christian practice and profession; the lives of christians should publish the word of life in practice, as by holding it forth from the pulpit; an holy life is the loudest proclamation, and the best way of holding forth the word of life.

4. Hereby he should have joy and rejoicing, as well as they reap benefit and advantage: That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain; that is, that I have not preached the gospel unprofitably amongst you.

Here note, That the work of the ministry is a laborious work, a spending work; the apostle here sets it forth by running a race, which is a wasting and strength-consuming exercise; I have run, I have laboured.

Note, 2. That the labour and pains of the most faithful and indefatigable ministers of Christ may be, and too often are, lost upon, and in vain unto, the people that are constantly made partakers of them; they may run in vain, and labour in vain, as to their people, but blessed be God, it shall not be in vain as to themselves, Isa 49:5 Though Israel be not gathered, yet shall they be glorious.

Note, 3. That the glory which shall be upon our people in the day of Judgment, who were converted to God by our ministerial endeavours, will add to our joy as ministers, and be our crown of rejoicing in that day: That I may rejoice in the day of Christ, that I have not run in vain, nor laboured in vain.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

14–18. Do all things without murmurings. Without complaining. Some persons pass their lives complaining.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

blameless and honest

The words "blameless" and "honest" are very similar in meaning and are used together to strenghten the idea. AT: "completely innocent" (See: Doublet)

so that you may shine as lights in the world

Light represents goodness and truth. Shining as lights in the world represents living in a good and righteous way so that people in the world can see that God is good and true. AT: "so that you will be like lights in the world" (See: Metaphor)

in the world, in the middle of a crooked and depraved generation

Here the word "world" refers to the people of the world. The words "crooked" and "depraved" are used together to emphasize that the people are very sinful. AT: "in the world, among people who are very sinful" (See: Doublet)

Hold tightly to the word of life

"Hold tightly" represents firmly believing. AT: "Continue to firmly believe the word of life" (See: Metaphor)

the word of life

"the message that brings life" or "the message that shows how to live the way God wants you to"

to glory

"to rejoice" or "to be very glad"

on the day of Christ

This refers to when Jesus comes back to set up his kingdom and rule over the earth. AT: "when Christ returns"

I did not run in vain or labor in vain

The phrases "run in vain" and "labor in vain" here mean the same thing. Paul uses them together to emphasize how hard he has worked to help people believe in Christ. AT: "I did not work so hard for nothing" (See: Parallelism)

run

The scriptures often use the image of walking to represent conducting one's life. Running is living life intensively. (See: Metaphor)

translationWords

blameless

children

world

generation

word

glory

run

labor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14. πάντα ποιεῖτε κτλ. He carries now into detail the general principle of holiness in the power of the Divine In-dweller, holding still in view the unselfish love for which he pleaded above (Php 2:1-4). Observe the characteristic totality of the precept, the πάντα.

χωρὶς γογγυσμῶν καὶ διαλογισμῶν. With γογγυσμῶν cp. Act 6:1, γένετο γογγυσμὸς Ἑλληνιστῶν πρὸς τοὺς Ἑβραίους, and 1Pe 4:9, φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ: and with διαλογισμῶν, Jas 2:4, ἐγένεσθε κριταὶ διαλογισμῶν πονηρῶν. The “murmurs” and “debates” are not as towards God, but as towards one another; expressions of personal or connexional alienation and prejudice. So we gather from the direction of the appeal above, Php 2:1-4, and below, Php 4:2-3; and other places in the Epistle. Such things were to die in the air of the love and presence of God in Christ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14. πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν: ‘do all things without murmurings and questionings.’

πάντα: Everything that may fall to them to do. (Comp. 1Co 10:31.)

γογγυσμῶν: Not elsewhere in Paul. (See Joh 5:12; Act 6:1; 1Pe 4:9; LXX; Exo 16:7, Exo 16:8, Exo 16:9, Exo 16:12; Num 17:5, Num 17:10.) Murmuring against the dictates of God’s will is meant. (See 1Co 10:10.)

διαλογισμῶν: Skeptical questionings or criticisms. (Comp. 1Ti 2:8.) Usually by Paul in the sense of ‘disputatious reasoning.’ (See Rom 1:21, Rom 1:14:1; 1Co 3:20.) So LXX; Psa 56:5 (6), 94(93):11; Isa 59:7. The verb διαλογίζεσθαι, always to ‘reason’ or ‘discuss,’ either with another or in one’s own mind.

Mey., De W., Lips., Ellic., Ead., render ‘doubtings.’ Œc., Theoph., Ans., ‘hesitation’ whether to perform God’s commands. So De W. and Mey. Weiss, ‘hesitation’ with reference to things which are to be done or suffered for the sake of salvation. Others, ‘doubts’ about future reward, or the divine promises.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Murmurings [γογγυσμων] . See on Jude 1:16; Joh 6:41. Compare 1Co 10:10.

Disputings [διαλογισμων] . See on Mr 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb dialogizomai is invariably used in the sense of to reason or discuss, either with another or in one's own mind, Mt 16:7; Mt 21:25; Mr 2:6; Luk 12:17. The noun is sometimes rendered thoughts, as Mt 14:19; Mr 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1Ti 2:8. Better here questionings or doubtings. See on Rom 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.