2. Specific Application — For the World's and Paul's Sake (2:14-18)
2. Specific Application — Harmony for the World's and Paul's Sake (2:14-18)
14Do everything without complaining or arguing, 15so that you may become1 blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe 16as you hold outa the word of life — in order that I may boast on the day of Christ that I did not run or labor for nothing. \lBut even if2 I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. 185ο you too should be glad and rejoice with me.
a Or hold on to
With yet another imperative, Paul spells out how in particular they may "obey" (= work out their salvation) while he is currently absent from them. At the same time he concludes this section of the letter (from 1:27) by bringing into focus all of its various motifs — those that are up front as well as those that form the background situation in Philippi.3 In the opening imperative (1:27) he had appealed to them to comport themselves in a manner worthy of their heavenly citizenship, which should take the form of (1) standing fast in the one Spirit, (2) contending as one person for the gospel, and (3) not being frightened in any way by the opposition. Along the way it became clear that steadfastness in the face of opposition is also needed because things are not altogether in good order among them, which not only affects their own life in Christ, but their effectiveness as God's people in Philippi as well. All of that is brought together in this final appeal, which concludes by bringing his and their relationship back into the picture, with a final word about suffering and joy.
The net result is a sentence whose flow is easy enough to discern but whose concluding logic is less so. The Philippians first of all are urged to "do all things without murmuring and arguing" (v. 14). This is followed by a purpose clause, whose primary focus is on their role in the world: that they be "the blameless children of God" (15a) and thus "shine as stars" in pagan Philippi by "holding firm the word of life" (15b-16a). That much is manageable. But at this point the sentence takes an unexpected — and abrupt — turn, whose ultimate purpose appears to be transition: namely, to return to the narrative about his and their affairs that was broken off at 1:26. But its immediate aim is less easy to discern. In contrast to vv. 11 and 13, which conclude with God's glory and good pleasure, the final goal4 of the imperative is for Paul's eschatological "boast" in them (16b), evidence that his ministry will not have been in vain (16c). But never one to leave an admonition on what could be perceived as a down note,5 he concludes by reflecting on an alternative possibility, that his ministry might be viewed as a drink offering poured out in conjunction with their own sacrificial faith (17a), thus bringing the theme of suffering back into the foreground. If indeed this is the case, he concludes, and it is, so much the more cause for him and them to rejoice together (17b-18). Paul is clearly exhorting what he has been praying: that they be pure and blameless for the day of Christ (1:10).
The abrupt way his ministry is brought into the sentence, with its eschatological focus — also a recurring theme in the letter — is perhaps best explained on the basis of its most striking feature: the sudden and profuse influx of echoes from the OT, which is quite unlike anything else in the Pauline corpus. So unique is this that one scarcely knows what to make of it. A maximal view would see it as intentional intertextuality,6 with distinct language from a series of LXX texts that recall the story of Israel from its origins, through the desert, to its eschatological hope. A minimal view would see it as the outflow of a mind steeped in Scripture and Israel's story as it has been regularly applied to the new people of God.
The data: It begins in v. 14 with Israel's "murmuring" (Exod 16:12 et al.); the Philippians are urged not to do so. The reason for the prohibition is first expressed in the words God spoke to Abraham at the renewal of the covenant in Gen 17:1; as with the father of the covenant, the Philippians are to "become blameless" before God. This concern is then repeated in the language of Deut 32:5, where in the Song of Moses Israel is judged on account of its rebellion as "blameworthy children, a crooked and perverse generation" (LXX); but for the new covenant people of Philippi all of this is now reversed: by heeding the prohibition against "murmuring," they become "God's blameless children," and the opposition in Philippi the "crooked and perverse generation." Finally, in Dan 12:3 Israel's eschatological hope takes the form: "the wise shall shine as luminaries (phōsteres)," with the parallel clause in the Hebrew (MT) adding, "and those who lead many to righteousness as the stars" (for which the LXX has, "those who hold strong to my words")·, from the perspective of Paul's "already/not yet" eschatological framework, the Philippians, as they live out their calling as God' blameless children, already "shine as stars" as they "hold firm the word of life." The eschatological context of Daniel in turn accounts for Paul's concluding with a word about the "not yet" side of eschatological realities: the Philippians must persevere (now) in this kind of obedience or Paul will have no "boast" at the end; indeed, he will have "labored in vain" (yet another clause echoing OT language [esp. Isa 65:23, "my chosen ones will not labor in vain"]). Finally, in contrast to that, and now with no specific text in view, he images his ministry and suffering, and their faith and suffering, in terms of the levitical sacrifices.
But what to do with this phenomenon? On the one hand, both its uniqueness in the corpus and the sudden profusion of language not found elsewhere in Paul7 suggest something more intentional than otherwise; moreover, it seems to "work" too well to be mere chance or coincidence. On the other hand, this might be just our discovery, with nothing intentional on Paul's part at all; after all, he is a man steeped in the story of Israel and is quick to see its application to the people of God newly constituted by Christ and the Spirit. Perhaps there is a middle way, that this reflects something sermonic or some former teaching (and is thus intentional in that sense), of a kind that Paul can draw on at will and weave into a single, meaningful sentence that specifies the kind of obedience he is calling them to, while at the same time placing the imperative within a larger biblical framework that assures the Philippians of their place in God's story.
14 Both the asyndeton (lack of a connecting or nuancing particle) and the language of this imperative indicate that it has the closest possible tie to what has just been said.8 Following the verb "obey," meaning to "work your salvation out," because God "works" in/among you to will and to "work" for his good pleasure, Paul now urges, "Do all things." The "do" picks up on the verbs, "obeying" and "working"; the "all things" is all inclusive, having to do with everything that makes up their common and corporate life in Philippi, but especially "working out their salvation" by standing firm and contending together for the gospel in the face of opposition.
The first of the two qualifying nouns, "without complaining,"9 is undoubtedly an intentional echo10 of the grumbling of Israel in the desert,11 made certain by (a) that the only other occurrence of the word in Paul is in 1 Cor 10:10 ("and neither grumble as some of them grumbled"), which explicitly recalls Num 14:1-38, (b) that in the next clause Paul unmistakably echoes the language of Deut 32:5, which recalls the recalcitrance of Israel in the desert, and (c) that Paul adds another noun to clarify what their "grumbling" consists of. Here, then, is the place for them to start "working out their salvation with fear and trembling": to stop being like the murmuring Israelites.
But since Israel's grumbling was against Moses and God, and since there is no hint in this letter that the Philippians are doing the same (that is, murmuring against Paul or God),12 Paul adds another clarifying noun, which puts their "grumbling" into the Philippian context: "and without controversies."13 Here, most likely, is the tell-tale word, for which "grumbling" offers a biblical frame of reference. Although it ordinarily means something like "disputatious reasoning," that is, reasonings that have ulterior and malicious design, here, as in 1 Tim 2:8, it refers to the disputes or controversies themselves.14 In light of the final appeal in 4:1-3, this word very likely spells out negatively what Paul urged in 2:2, that they have the same mindset, the same love for one another which they have experienced from God in Christ.
15-16a This clause offers the positive purpose behind the opening imperative, and there are no surprises in terms of concerns. As in the prayer report (1:9-11) he wants them, first, to be blameless with regard to their observable behavior, so that they might be recognized for what they are, "the children of God," and that they might thus be blameless for the day of Christ. The arena for such behavior is pagan Philippi, now described in the language of Deut 32:5: "a crooked and depraved generation." But being blameless is the penultimate concern. The ultimate concerns are two: first, the gospel in Philippi, almost certainly in the interest of evangelism, as throughout the preceding narrative about "his affairs" (1:12-26); and second, their own successful eschatological conclusion, expressed in terms of their being Paul's "boast" with the day of Christ in view.15 Each of these parts of the clause needs closer examination.
1. "That you might become blameless and pure" is a compound which in terms of language is unique, but in terms of concept appears in 1:10. Both contexts reflect Paul's "already but not yet" eschatological framework, the former emphasizing the day of Christ itself, this one emphasizing present conduct, with the day of Christ clearly in view. The first part, "become blameless," is precisely how God begins the renewal of the covenant with Abraham.16 The word has primarily to do with observable conduct, which one can "find no fault" with. Since Paul will repeat this idea with another word in the next phrase, where the context is toward people, very likely this first occurrence, as in the Genesis account, is "blameless toward God." "Pure"17 is directed more toward the heart, not in the sense of "clean" but of "innocent."
2. With "children of God without fault" Paul begins his "echoes" of Deut 32:5 (LXX). The term "children of God,"18 which is full of familial overtones (God as Father, believers as children, hence brothers and sisters), is especially appropriate for those who are being urged "to obey." The OT text says that Israel "no longer" has the right to this name, to which the LXX adds the adjective "blameworthy" (mômeta), a term that reflects a cultic setting (= full of blemishes). Paul picks up this adjective, negates it (amöma - without fault), and adds "in the midst of"19 before continuing the rest of the "citation."20 He thus converts the whole phrase into its opposite with regard to the Philippians.21 They are indeed God's children, and as they stop their internal bickering they will thus be "without fault."
3. By his addition of the preposition "in the midst of," Paul also transforms the next words of Deut 32:5 into their opposite. Originally "a crooked and depraved generation" described "blameworthy" Israel. But since God's Philippian children will become "blameless" as they stop their bickering, they must be so in the context of pagan Philippi, who now receive the epithet, "crooked and depraved generation." Although this language is dictated by the LXX text Paul is citing, it is nonetheless a fair reflection of his view of pagan society,22 a view he has in common with most of the rest of the NT writers.23 But in the context of 1:27-2:18, for which this passage functions both as a conclusion and as something of an inclusio with 1:27-30,24 it is hard to escape the implication that the term is a purposely pejorative reference to "those who oppose" you in 1:28.25 As we noted there Paul is most likely referring to the general pagan populace in Philippi, who took their devotion to Caesar as "lord" seriously and found those who advocated another "Lord" more than just a little nettlesome. In the midst of such "a crooked and depraved generation" the Philippian believers are to conduct themselves in a way that is otherwise (i.e., ethically) without blame.
4. Having reminded the Philippians of the arena in which they are to live out the gospel, he now turns to the final apocalyptic vision of Daniel26 (12:1-4) to describe their role in pagan Philippi: "among whom you shine27 as stars28 in the world29 ." It is probably the eschatological context of the Daniel passage that makes his own transition to their eschatological future so easy. But before that, he is concerned still with the "already."
5. The modal qualifier,30 "as you hold out/on to31 the word of life," brings us face to face with the inherent ambiguity of this final part of the sentence, which in turn reflects one of the repeated ambiguities of the NT: that the people of God are to "shine" in the world "over against" its darkness, while simultaneously they are to illumine that darkness.32 That is, by their attitudes and behavior they are to be clearly distinguishable from, and in opposition to, the world around them, while they are also to be God's messengers, bringing the word of life to the dying. It is this tension that one also senses here. The language "crooked and depraved generation among whom you shine as stars in the world," on the one hand, looks very much as if Paul meant "over against" the world; the present phrase, on the other hand, implies their evangelistic mission. The verb itself, which does not necessarily imply as much, is probably a further reflection of the passage from Daniel, being chosen as a more appropriate synonym for the LXX phrase "those who hold strong to my words,"33 which appears in the second clause (the synonymous parallel in 12:3). In which case it most likely carries the sense of "hold firm" the word of life.
But what suggests evangelism as the ultimate intent of their "holding firm" the gospel is (a) the word order ("the word of life holding firm," immediately following "in the world"); (b) the unique language for the gospel, "word of life," which occurs only here in Paul, and makes very little sense if does not carry the thrust of bringing life to others; and (c) the context of Dan 12:3, in which the second line in the Hebrew reads: "and those who bring many to righteousness (shall shine) as the stars for ever and ever." Thus, it is not some kind of defensive posture that is in view (as in, "hold the gospel fast so that the enemy does not take it away from you"), but evangelism, that they clean up their internal act so that they may thereby "hold firm" the gospel,34 the message that brings life to those who believe. Their role in Philippi, by the very nature of things, puts them in strong contrast (hence, in opposition) to the paganism of Philippi, while at the same time they offer "life," the life that Christ has provided through his death and resurrection, to those who will take the time to hear.
16b Although the main point of Paul's sentence has been reached with the preceding participial phrase, the sentence itself has not yet come to an end. In light of the eschatological context of Dan 12:3, whose language Paul has just echoed, he concludes the sentence on an eschatological note, one of the many that permeate the letter.35 But this final phrase is so abrupt, and so out of character with what has preceded, that one is quite startled by it.36 For rather than speaking directly about their own eschatological triumph, he concludes the purpose clause that began in v. 15 on what appears to be a personal note regarding his own ministry: (literally) "for my grounds for boasting/glorying for the day of Christ,"37 language that recalls their boasting in 1:26 and his prayer in 1:10. Most likely the sentence has gotten away from him a bit, and this final phrase is to be understood primarily in response to their "shining as lights in the world as they hold firm the word of life" in Philippi. Both prepositions are thus to be understood as telic38 : first, the imperative itself — and their heeding it, of course — is "with a view to" Paul's having grounds for eschatological "boasting/glorying,"39 all of which, second, has "the day of Christ" as its goal.40 He will reserve his "glorying" for the day when it counts, when they, along with others, become his "crown of boasting" (1 Thess 2:19; cf. Phil 4:1). To which Paul then appends a final word that seems even more surprising, "that I have not run in vain, nor labored in vain."
As noted, the most likely reason for all of this is transitional; that is, just as he brought them into the picture in 1:25-26 (at the conclusion of "my affairs"), and with some of the same language, he brings this section about "your affairs" to conclusion by bringing himself back into the picture. But why in this way? one wonders. The answer to which lies in the combination of (a) Paul's yearning for his friends and (b) the very close connection he sees between who they are (and what they do) and his own life in Christ. He thus yearns for them in part because, as his converts, their steadfast loyalty to Christ also means that his own life has counted for something. The final word, therefore, is not a word of doubt,41 but an affirmation: by their heeding these words he will have plenty of cause for "boasting" when they stand together before Christ at his Parousia; indeed, they will be primary evidence that he had "neither run in vain nor labored in vain."42
As noted on 1:26, "boasting" has nothing to do with what Paul has done, but with what Christ has wrought through him (as Rom 15:18 makes clear; cf. 1 Cor 15:10). When used positively, as here, "boasting" points to the ground of one's confidence and trust, Christ himself, in whom one therefore "glories." Thus Paul concludes his imperative with the sheer glory that he and they will experience together in the presence of Christ43 — they because of his ministry among them that brought them to that glory; he because his "glorying" in them, as he and they are in Christ's presence together, is but another way of expressing his "boast in the Lord" (1 Cor 1:31; 2 Cor 10:17).
The appended clause, "that I have neither run in vain nor labored in vain," is vintage Paul, who here combines into one clause what appear separately elsewhere in all sorts of contexts.44 The two verbs, taken from the games and from manual labor45 respectively, are among his favorite images for ministry. On the one hand, life in Christ has the features of a race, with the eschatological prize awaiting those who finish (see 3:14); on the other hand, and more often in Paul, it involves "labor"; one "works hard in the Lord,"46 just as the tent maker does in the shop.47 Paul has invested his whole Christian life in seeing that others also obtain the prize for such running, or realize the fruit of such labor. Hence, at issue for him is not his own personal "prize"; for him that prize will consist primarily in having his "beloved" Philippians (and others) there with him (cf. 4:1).48
Thus, based on their long-time friendship, this clause serves as a final incentive for them to "obey by working out their salvation while he is absent from them." In this letter it is included especially for those whose vision of their certain future has diminished in some way. The question as to whether it could really be in vain, of course, is much debated. On the basis of what Paul says here (vv. 17-18) and elsewhere, the answer seems to be twofold. On the one hand, such an expression as this only makes sense if such a potential really exists; on the other hand, Paul has such confidence in God regarding his converts that it would be unthinkable to him that the potential would ever be realized. Which leads us to the final sentences in this present argument.
17 Having brought his relationship with them back into the picture at the end of v. 16, and apparently as a general response49 to his confidence in their obedience which will mean that he has not labored in vain, Paul concludes this long appeal regarding "your affairs" by putting that relationship into its positive perspective. The precise nature of that perspective, however, is not at all easy to determine, since it takes the form of a conditional sentence, whose protasis (the "if" clause) is expressed with a striking shift of images and whose apodosis returns to the theme of joy. Thus, in a sentence which was undoubtedly perfectly clear to Paul and probably reasonably understandable to the Philippians as they heard it read, the distance of time and circumstances has left us to wonder both what the imagery denotes and how the sentence fits into the letter.50
Using metaphors drawn directly from the sacrificial system of the OT,51 Paul says (literally), "but if indeed I am being poured out as a drink offering at the sacrifice and service of your faith." The imagery itself is much clearer than its points of application. Pictured is the Levitical priest, whose "service"52 included the offering of a sacrificed animal,53 and often a grain offering accompanied by a "drink offering" of wine poured out in the sanctuary (Num 28:7). In the present application Paul is pictured as the drink offering and the Philippians (apparently) as "serving" by offering the sacrifice, which has to do with their faith in some way. But none of this is easy to decipher, in part because of the context and in part because Paul's use of sacrificial imagery is so flexible that usage elsewhere is of little or no help here.54
In light of what is assumed to be the Greco-Roman background of this metaphor, plus the similar usage in 2 Tim 4:6, "drink offering" is most often considered to be a metaphor for Paul's death (or martyrdom).55 Thus it is usually assumed, or explicitly stated, that the imagery is that of "blood" being poured out over the sacrifice.56 But there is nothing inherent in the imagery to demand this view;57 and there are significant grammatical and contextual reasons to doubt it here. The grammar has to do with the nature of the conditional sentence, which in this case is a "first class" or "real" condition. That is, it does not express supposition, either more or less probable,58 nor does it likely express concession in this case,59 as though he were conceding that his imprisonment might lead to death. The kai that goes with the "if" is almost certainly intensive, heightening the actuality. Thus Paul intends: "if indeed, as is the case, I am currently being poured out."
Two contextual matters seem decisive. First, as to the larger context of the letter, Paul nowhere suggests (or even hints) that he expects his imprisonment to end in death. Quite the opposite. He might yearn that it did (1:23), but in fact he expects that he will be vindicated ( 1:19-20), and that out of (divine) necessity he will live (1:24) and return to see them again (1:25-26); indeed, at the end of the very next paragraph (2:24) he affirms that "I am persuaded in the Lord that I myself will come soon." These data make the grammatical issue all the more significant, since in light of what he expresses clearly (and not by metaphor), had he here intended to allude to the possibility of martyrdom, one should have expected some kind of suppositional conditional sentence.
Second, in terms of immediate context, he has just said that he and they are experiencing "the same struggle" (1:30); now he images his drink offering as in close association with their "sacrifice." Since it is altogether unlikely that he is speaking of their martyrdom, as most interpreters recognize,60 then it is equally unlikely, given what he says elsewhere in the letter, that by this metaphor he intends to speak about his.
But if not, then what? One cannot be certain here, but since this paragraph serves with 1:27-30 as an inclusio ("bracket"), the most likely option is that the metaphor refers to the present suffering (in his case, by imprisonment) mentioned in 1:30. Thus he is suggesting that his imprisonment, besides being a "drink offering" to the Lord, is to be understood as his part of their common suffering,61 the "drink offering" poured out in conjunction with62 their "sacrifice."
Unfortunately, the Philippian side of the imagery is equally uncertain. Had Paul said only "sacrifice," this would undoubtedly point to them as the sacrifice. But the addition, "and service,"63 with the qualifier "of your faith," points to them as those who are "ministering,"64 but doing so in the context of sacrifice that comes as the direct result of their "faith."65 In light of his use of sacrificial imagery again in 4:18 to refer to their gift to him, the present usage may very well refer to their gift as well.66 But what is less clear in this case is how his imprisonment might be the "drink offering" poured out in conjunction with their sacrificial gift. Thus, it seems most likely, but by no means certain, that both sides of the imagery recall 1:29-30, that God has "graced" them not only to "believe" in Christ, but also to suffer for his sake. Paul's present imprisonment serves as the "drink offering," which accompanies their own suffering in behalf of Christ.
But how, then, does this connect with v. 16? That is, how does this metaphorical reference to their common suffering serve as response to their obedience to these injunctions serving as eschatological evidence that he has not served Christ in vain? The logic seems to be that, rather than his having run in vain, which in fact is unthinkable, his present suffering, which is also on their behalf in the midst of their own suffering, presents the real picture of their relationship. What is missing is an implied middle step, which on this view would go something like this: "I expect you to be my grounds for boasting at the Parousia, evidence that I have not labored in vain. (And presently my labor includes imprisonment, as yours does suffering in Philippi.) But if indeed my present struggle represents a kind of drink offering to go along with your own suffering on behalf of the gospel, then I rejoice over that."
In any case, he says, "if indeed this is the case" (= if my suffering is to be understood in conjunction with yours — and the condition is a real one), then that too is cause for joy. So he rejoices in prayer and thanksgiving as he recalls their faith(fulness) in the gospel (1:4); he rejoices over the advance of the gospel in Rome resulting from his imprisonment, even by those who do so out of "selfish ambition" (1:18a); he will yet rejoice as he and his gospel are vindicated at his forthcoming trial (1:18b); he wants that joy to be brought to its full measure by their "obedience" to the present appeal (2:2); and now he insists on rejoicing in the midst of their mutual suffering for Christ. "I rejoice," all on my own, as it were, he says first; then he adds "and I rejoice with all of you as well."67
18 This final sentence is an invitation for them to reciprocate. In the same way, he adds, "you also rejoice (on your own, as it were) and then join with me in rejoicing together." Although for some this has created an awkward redundancy, very likely it is probably an especially significant moment with regard to this theme in the letter. To this point every mention of "joy," except in 1:25, has had to do with Paul himself.68 With this imperative a subtle, but noticeable, shift toward them takes place.69 What began in 1:25 as concern for their "progress and joy regarding the faith" is now put into the form of an imperative, an imperative that will recur at further points in the rest of the letter;70 significantly, its first occurrence (1) is totally intertwined with Paul's joy, and (2) is found in the context of rejoicing in the midst of suffering and opposition.
Here, then, is the most likely reason for this otherwise unusual conclusion to the long appeal of 1:27-2:18. Paul has already modeled joy in the face of opposition and suffering (1:18); his concern for them is both with their "progress" and their joy regarding the gospel. Now, in anticipation of the renewal of their joy at the coming of Epaphroditus (2:28) and the imperative to "rejoice in the Lord (always)" that frames the final exhortation (3:1; 4:4), Paul begins by linking that imperative to his own joy, both in the context of present suffering and in the mutuality of that suffering. Just as they are in this thing together, as far as the gospel (1:5, etc.) and suffering for Christ (1:29-30) are concerned, so too he wants them to share his joy in the advance of the gospel, no matter what the present circumstances. It is perhaps noteworthy, therefore, that this intentional redundancy occurs in this case hard on the heels of an explicit reminder of his and their mutual eschatological certainty (v. 16); likewise the imperatives of 3:1 and 4:4 frame an appeal that has steadfastness regarding their future orientation as an integral part (3:11-15, 19-21).
Thus, the double repetition, even though it appears unnecessarily redundant, makes perfectly good sense both in the context of the whole letter and at this point in the "argument." What Paul is emphasizing in each case is that, first, he and they rejoice on their own accounts for the privilege of serving the gospel, even in the midst of great adversity, and second that they do so mutually, as they have done so much else mutually.
Joy in suffering, it should finally be noted, is not "delight in feeling badly"; rather it is predicated on the unshakable foundation of the work of Christ, both past and future. Joy has nothing to do with circumstances, but everything to do with one's place in Christ. And this is probably how we are to understand the "missing link" between vv. 16 and 17. Having just expressed their eschatological future in terms of their being his ground for "glorying" (in Christ, is assumed) with an eye toward the coming Day of Christ, he concludes that sentence with a motivational word: that Paul will not have run in vain. But on this matter he has no real doubt, as these final sentences make clear. They are in this thing together; and he does not expect to have labored in vain. On the contrary, his and their life in Christ are too closely bound up together, both in believing and in suffering, for there to be any doubt about the future. Hence the final word is one of joy: let joy abound, he says, since mine already does, even in this Roman confinement. And on this note the "letter of exhortation" concludes momentarily, as he returns to the matters that have to do with the "letter of friendship."
We need to note in conclusion, however, that this final note is not merely an expression of Christian piety, but of genuine concern for the Philippians in their present circumstances. He concluded the section — 1:12-26, about "his affairs" — on the note of their "progress in the faith (the gospel)" and their joy in his coming to them again; now he concludes this section, which has had their "progress" in the gospel as its primary concern, on the same note of joy. From here he returns to some final matters of chronology about their and his affairs, in terms of three "comings" from Rome to Philippi (Epaphroditus's now, Timothy's very soon, and his own as soon as he can), after which he will return to a final word about their situation and the progress of the gospel in Philippi (3:1-4:3). That section is framed by the imperative, "rejoice in the Lord" (3:1; 4:4), which suggests that at issue is not simply their joy as such, but that they find their joy in the Lord, so that they will not need to look elsewhere.
Because of the extremely complex nature of this paragraph — including its grammar, the unusually high incidence of intertextuality, and the role of the metaphors in v. 17 — one can easily lose sight of the forest for the trees. But there are some significant theological points that need to be noted at the end. First, one must not lose sight of the fact that everything else that is said is brought to bear on the opening imperative: "Do all things without grumblings and disputings." Because so many of us are prone to such behavior, it is easy to dismiss this as a very "mundane" matter; but the very fact that Paul spends so much energy giving biblical and theological support to it suggests otherwise. This is spoken in the context of their -— and our — being God's children in a very fallen, twisted world. Our corporate behavior, especially as that is reflected in our attitudes toward one another, goes a long way in determining how effectively we "hold firm the word of life" in such a world. Thus, evangelism is the bottom line, and internal bickering among the people of God is thoroughly counter-productive activity.
Second, Paul's use of the "story" of Israel (in this case, its failure) as his way of including the Philippians as God's people — indeed, as the eschatological continuity of his people — says much about our own place in God's story. Again, the concern is with our behavior — with our "succeeding" where Israel failed. The underlying theology in all of this is God's own character, as that is now reflected in his children who bear his likeness as we live out the life of the future in the present age. Only as we reflect God's own likeness will our evangelism be worth anything at all, both in terms of its aim and of its being successful.
Third, although not as directly related to vv. 14-16 as it is to the whole of the section (from 1:27), the return to the leitmotif of "joy" in the midst of "suffering" must not be missed. Neither "plastic joy" nor "trumped up suffering" will do. Suffering for Paul is ultimately a theological matter; it has to do with our relationship with Christ and our unyielding commitment to the gospel in our present, very pagan world — which is neither a "friend to grace" nor sympathetic to our confession that only Jesus is Lord. Suffering for its own sake will not do; and suffering because "we are right, let the rest be damned" has nothing to do with this text nor with the Christian faith. The joy comes from our relationship with Christ and with one another in Christ, as well as from our eschatological certainty; the suffering must be the direct result of trying to bring others in on the joy, or it deflects from Christ's suffering. Only so can we also rejoice in one another's suffering — as evidence that the proper "sacrifices" are being offered up to God.
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1. For Paul's γένησθε some early MSS (P46 A D* F G latt) substituted ήτε; this has all the earmarks of a "sense" variation (i.e., they understood γένησθε to = "to be," and thus substituted the latter), especially since much of the evidence is related to the OL Version. But in so doing they mess with Paul's use of the language of the LXX, which dominates the sentence.
2. For the εί xαί of the majority, which is clearly the Pauline original, F G vg have xαί εί, a variant that very likely arose through the OL Version. Despite the grammarians to the contrary, this variant is probably an indication that εί xαί is not concessive, but intensive, and that the order of F G is concessive. See n. 59 below.
3. Indeed, apart from a specific focus on Christ himself (and that is very close at hand in vv. 6-11), every major motif of the letter is touched on in some way in these two sentences: their need for unity; the gospel (here, "the word of life"); evangelism; the opposition in Philippi ("crooked and depraved generation"); his and their relationship; suffering; and joy.
4. The preceding sentences concluded: είς δόξαν θεοϋ πατρός ("for the glory of God") and ύπέρ της έυδοκίας ("for his good pleasure"); this one concludes: είς καύχημα έμοί ("for my boast"). The prepositions in each case are basically telic, expressing goal or aim.
5. See above on 1:11.
6. On this matter see on 1:19 and 2:10-11 above.
7. The following terms are found only here in Paul, and some only here in the NT: "God's blameless children"; "crooked and perverse generation"; "shine as stars"; "the word of life."
8. Cf. Michael, 104; O'Brien, 289.
9. Gk. χωρίς γογγυσμών; found only here in Paul, but see the cognate verb in 1 Cor 10:10; elsewhere in the NT in John 7:12; Acts 6:1; 1 Pet 4:9. This is the noun and verb used regularly in the LXX to render telunnah and lun of the Pentateuch, referring to the "murmuring" of the Israelites against God (and Moses).
10. So most interpreters (Lightfoot, Meyer, Beare, Gnilka, Houlden, Caird, Martin, Kent, Loh-Nida, Bruce, Hawthorne, Silva, O'Brien, Melick).
11. See Exod 16:7-12 (6x); 17:3; Num 14:27-29 (3x); 16:41; 17:5 (2x), 10. Some (Gnilka, Caird, Martin) suggest the imagery of the church as a pilgrim people. Perhaps so, given the various echoes of the Philippians' replacing Israel as God's people in the story.
12. It is possible (as, e.g., Meyer, Vincent, Müller, Hendriksen) to read this imperative to mean, "Carry out these imperatives without grumbling about it," which would then direct it toward God. But the context, and especially the purpose clause that follows, supports the interpretation offered here (so Kennedy, Jones, Michael, Barth, Bruce, Hawthorne, Silva, O'Brien, Melick).
13. Gk. διαλογισμών; elsewhere in Paul in 1 Cor 3:20; Rom 1:21; 14:1; 1 Tim 2:8.
14. So Kennedy, Jones, Plummer, Michael, Barth, Martin, Loh-Nida, Bruce, Hawthorne, Silva, O'Brien. Earlier interpreters, without the benefit of the papyrus finds, and reading it in light of other NT passages, understood it in terms of inner doubts or malicious reasonings against God (e.g., Lightfoot ["intellectual rebellion against God"]; Meyer ["without hesitation" !], in keeping with his view of the whole sentence [see n. 12]).
15. Although this final eschatological note is no surprise in this letter, the way it is expressed, as the conclusion to this sentence, is a surprise, so we will note it separately under v. 16b.
16. Except, of course, that it is now plural. The LXX reads: εύαρέστει εναντίον έμοϋ xαί γίνου άμεμπτος (Gen 17:1); Paul says: 'ίνα γένησθε αμεμπτοι. Had this occurred in another context it would most likely be considered coincidental. What makes one think otherwise here is (1) the use of άμεμπτος, which is somewhat rare in Pauline paraenesis (only in 1 Thess 3:13, plus the adverb in 1 Thess 2:10; 5:23; he tends to use other words for this idea); (2) the appearance of this unique combination in this context; and (3) the otherwise apparent repetition of this idea in the next phrase.
17. Gk. ακέραιοι; elsewhere in Paul only in Rom 16:19 ("be innocent with regard to evil"; cf. Matt 10:16, "innocent as doves").
18. Gk. τέκνα θεοϋ. Although the idea of believers being God's children occurs throughout the Pauline corpus and in a variety of contexts, this precise term occurs elsewhere only in Romans (8:16, 21; 9:8). The latter instance (Rom 9:8) is especially instructive, since there too Paul deliberately transfers this Abrahamic terminology to believers.
19. Gk. μέσον; the neuter singular of this adjective, used as an "improper" preposition, a form that occurs nowhere else in Paul, and was changed to the grammatically more acceptable έν μέσω by the later MajT.
20. Meyer (115) seems to miss too much in suggesting that Paul first wrote "children of God without fault," which caused him then to recall the Deuteronomy passage, which in turn prompted him to add the next words from Deuteronomy as well. The "reversal of fortunes" that Paul effects with this material is much too intentional for that.
21. Barth (76): "a triumphant parody of that passage."
22. See, e.g., 1 Cor 6:9-10; Rom 1:28-30; Tit 3:3.
23. Cf., e.g., 1 Pet 4:3-5; Rev 22:15.
24. See the introduction to 1:27-2:18 on p. 167.
25. It is less likely that it refers to the "mutilators of the flesh" in 3:2, as Collange and Silva suggest: first, because those people are not described anywhere as "opponents"; but second, and more importantly, such people as those described in 3:2 can only be itinerants, while Paul's concern is with ongoing life in Philippi.
26. Given the uniqueness of this language in Paul and that it is precisely that of Dan 12:3 (Daniel: xαί οί συνιέντες φανοϋσιν ώς φωστήρες τοϋ ουρανού; Paul: έν οίς φαίνεσθε ώς φωστήρες έν κόσμφ), it was for me a cause of some wonder how so many interpreters (e.g., Meyer, Vincent, Kennedy, Jones, Barth, Müller, Collange, Caird, Kent, Martin, Hawthorne, Silva) have missed this expression of intertextuality — all the more so when the next phrase in Paul seems to be a modification of the second line in Daniel as well, not to mention its context in Hebrew of "bringing many to righteousness." That I have always "heard" Daniel here, even as a boy, says something about my own ecclesiastical background, since the Daniel passage was cited so often as an incentive to evangelism. That experience makes me think the same would have been even more true of the Philippians, who lived in a basically oral culture and would have heard Scripture read over and again, and whose minds would not have been constantly bombarded by thousands of other media and literary sources.
27. Gk. φαίνεσθε. Since in its other two Pauline occurrences (2 Cor 13:7; Rom 7:13), this word means "to appear," some (esp. those who have missed the echo of Dan 12:3; e.g., Lightfoot, Meyer, Vincent, Plummer, Martin) have argued for that sense here. Some (Calvin, Beare, Hawthorne) take this to be an imperative, which in context is altogether unlikely (the verb occurs in a relative clause, and there seems to be no analogy for an imperative in such a clause); as O'Brien points out, everything in this 'ίνα clause is already dependent on the single imperative, "Do all things."
28. Gk. φωστήρες, which technically does not mean "star," but any heavenly light-giving body. Given that its stands in synonymous parallel in Dan 12:3 with "the stars (άστρα) of heaven," most likely in that context it is the more all-embracing word that includes the sun and moon as well (as in Gen 1:14-19). Without noting its Danielic origins, and in view of buildings erected as navigational "beacons" (an early expression of the lighthouse), S. K. Finlayson ("Lights") offers this as a (dubious) alternative here, while Martin follows Conzelmann (TDNT, 9.324) in the equally dubious suggestion that it might mean "light-bearers."
29. Gk. έν κόσμω; while this word can easily be all-embracing, and thus mean "the universe," it is difficult to know why the NIV translators thought so here. By deliberately altering "of heaven" to "in the world," Paul seems to be indicating the present sphere of their shining.
30. So most interpreters; O'Brien (297) follows Gnilka (153) in linking the participle with the main clause, ϊ να γενήσθε, but that seems strained, given the intervening clause with a verb in the second plural. Under any circumstances it is an unnatural reading, and one wonders how the hearers could have caught on.
31. Gk. επέχοντες, which occurs only here and in 1 Tim 3:15 in Paul (cf. Luke 14:7; Acts 3:5; 19:22). The word means to "hold firm" or "stay put" (Acts 19:22), but in 1 Tim 3:15 means "to give one's full attention to."
32. "Influence as well as contrast" (Michael).
33. Gk. και οί κατισγύοντες τους λόγους μου. The Hebrew has, "and those who lead many to righteousness." It is hard to know where the LXX version came from. The verb κατισχύω means "to prevail" (which takes the genitive) or "be strong, powerful." Thus this line of the LXX probably means, "those who hold strong my words." Since that would be a rare sense for this verb, Paul simply substituted έπέχοντες. This seems to make the best sense of the unusual features of this phrase, both the choice of this verb and the unique reference to the gospel as "the word of life." This is the new way that "my words" have made their way into the world.
34. Which is almost certainly what the genitive λόγον ζωής means. As always in Paul, the use of λόγος for the gospel denotes its message (see on 1:14 above).
35. See the discussion of 1:6; cf. on 1:21-23; 2:9-11 above, and 3:9-16, 18-21 below.
36. Hence the reason the NIV has broken it off with a dash. They also (correctly) turn the phrase into a clause, but in so doing abandon Paul's nuance regarding the "day of Christ." See the discussion.
37. Part of the difficulty with this clause has to do with the sense of these two occurrences of είς. See the discussion.
38. Loh-Nida suggest "conditional," but there seems to be no lexical or grammatical warrant for such.
39. Gk. είς καύχημα έμοί; cf. the discussion on 1:26 above. This noun (καύχημα), vis-à-vis καύχησις, refers not to the actual act of boasting but to the grounds for such.
40. Gk. είς ήμέραν Χριστού, precisely as in 1:10 (q.v., esp. n. 23; cf. n. 64 on 1:6), the only two occurrences of this expression of the phrase in the corpus. As noted, it does not (cannot, pace O'Brien) mean "on the day o f " nor does it = "until"; it means, "with the day of Christ in view."
41. That is, he does not here say "lest I have run in vain," as in Gal 2:2; 1 Thess 3:5. The οτι most likely introduces an object clause, although it could be causal (as Kennedy et al. would have it). In either case it is here affirmation, not doubt. Cf. the REB: "proof that I did not run my race in vain or labour in vain."
42. Just as was promised in Isa 65:23 to those who dwell in the New Jerusalem: "they will not labor in vain."
43. For reciprocal "boasting" at the Parousia, see 2 Cor 1:14.
44. For the imagery of ministry and Christian life as "running a race" see 3:13-14; cf. 1 Cor 9:24-25; Gal 2:2; 5:7). Since the imagery is drawn from the games, the άγων word group applies here as well, although one cannot be sure "racing" itself is intended (see, e.g., Col 1:29; 4:12; 1 Tim 4:10; 6:12). The imagery of "labor" is far more common, serving as one of his primary verbs for ministry (e.g., 1 Thess 5:12; 1 Cor 15:10; 16:16; Gal 4:11 et passim), but also for every kind of "work" that is associated with living in and for Christ (e.g., 1 Thess 1:3; 1 Cor 15:58, etc.). For the two images in the same letter see Gal 2:2 ("run") and 4:11 ("labor"). Cf. Pfitzner, Agon, 103-4.
45. Lightfoot (118) considers "labor" in this instance to be an extension of the athletic metaphor, indicating the well-known "labor intensive" training that the games required. But Paul's frequent use of this imagery for ministry, with no connection to the games, seems to suggest otherwise.
46. See the frequency of this expression in the closing personal greetings in Romans 16.
47. Note that Paul uses this same verb to describe his "working hard with his own hands," as one of his apostolic hardships (1 Cor 4:12).
48. Contra J. Gundry Volf (Perseverance, 262-64), who argues that "loss" would refer to lack of "divine commendation for service at the last day."
49. The sentence begins with άλλά ("but"), which in this case is probably to be understood as introducing an "independent clause, to indicate that the preceding is to be regarded as a settled matter, thus forming a transition to something] new" (BAGD). "Independent" is taken to an extreme by Lohmeyer and Barth, who, because the appeal itself ends with v. 16, consider vv. 17-18 to introduce vv. 19-30; but that is difficult to see (as Barth's own use of dashes is a clear indication), especially since inherent in such a strong adversative is some kind of contrast to what has preceded. O'Brien (303) argues for an "ascensive force" here (= "not only labours, but even death"; cf. 1:18), citing BDF §448 (and others) as in support of such a possibility (and unfortunately, he makes this meaning a part of his case for his understanding of the metaphor, p. 305). While this is attractive, it is questionable whether it can work, since this usage is restricted to άλλά with xαί or γε xαί (see the thorough disc, in Thrall, Greek Particles, 11-16). At least, I am not aware of any known analogy for this usage of άλλά by itself.
50. The certain evidence for this, pity the poor reader, is the contradictory nature of so much that is found on the passage in the commentaries, while using many of the same data and grammars. Perhaps we should confess that we are fishing for answers to a very difficult metaphor, on which certainty will be hard to come by.
51. Instead of the OT, it is common for scholars to assume the primary background for these words is pagan religion — as though the Philippians might not be well acquainted with the biblical data. But two matters speak against this view: (1) Although Paul does not use cultic terminology often, whenever he does, his OT heritage is primarily in view (see, e.g., òσμήν εύωδίας, θυσίαν δεκτήν in 4:18, a combination which can only come from such passages as Num 15:3-4 [where the first three words occur in the same sentence] and Lev 19:5 [where the latter two appear]; cf. also 1 Cor 9:13 in light of 10:18, and Rom 15:16, where the mention of the Gentiles demands the OT sacrificial system as background to the metaphor). Such sacrifices, after all, are offered to God (Rom 12:1; Eph 5:2). (2) In light of the preceding accumulation of echoes from the OT, it is hard to imagine that he has now abandoned the OT for something pagan. However, as former pagans — for the most part at least — it need not be denied that the Philippians would also know this language well on the basis of pagan religion. But that hardly accounts for Pauline usage.
52. Gk. λειτουργία (from which "liturgy" derives), used primarily in the LXX to refer to the various duties of the Levites, including the actual "service" at the altar. The word group appears rarely in Paul (3 of 5 times in this letter; see below on 2:25 and 30; otherwise only in 2 Cor 9:12 and Rom 15:29, of the offering for the poor in Jerusalem), always metaphorically of Christian "service" of some kind, and not restricted to "ministers." In this sentence it applies in some way to the Philippians.
53. Gk. θυσία, used for sacrifice in general, but in the Pentateuch (LXX) very often for the cereal offering that accompanied the burnt offering and drink offering. That would give good reason to think such imagery is in view here, except that in Eph 5:2 and Rom 12:1 the imagery clearly refers to the sacrificed animal (see next n.).
54. E.g., he uses θυσία metaphorically three other times: in Eph 5:2 to refer to Christ's offering himself to God; in Rom 12:1 of believers, who are to be "living sacrifices" as over against the "dead animals" sacrificed on ritual altars; and in Phil 4:18 of their gift to him. He uses οσμή εΰωδίας ("sweet smelling [sacrifice])" to accompany the "sacrifice" in Eph 5:2 and Phil 4:18; but of his own ministry in 2 Cor 2:14-15 (where because of the imagery of the Roman triumph, it may well pick up that imagery). And the use of "cultic service" language (λατρεία [see on 3:3] and λειτουργία [see on 2:30]) is of even broader range, including Rom 15:16, where he sees his ministry (λειτουργός) of bringing the Gentiles to Christ as "performing the duties of a priest," so that the Gentiles, "sanctified by the Holy Spirit," are a "pleasing offering" to God.
55. As though, as some suggest, by his affirming that "death is gain," he is herewith suggesting that he really expects to be martyred.
56. See, e.g., Meyer, Plummer, Michael, Beare, Loh-Nida. This view has been challenged on lexical grounds by A. Denis (followed by Collange and Hawthorne). It ought also to be challenged on theological ones, since in Paul's Jewish heritage libations of blood were considered idolatrous, as Ps 16:4 makes clear.
57. Classical literature offers only a couple of analogous uses of the metaphor. Lightfoot notes that Seneca uses the metaphor of "drink offering" to refer to his impending death, and Meyer offers an undated source from the Greek side. The other known use of the metaphor is later (Ignatius [Rom 2.2]) and is probably based on 2 Tim 4:6 (or this passage interpreted through 2 Tim 4:6). A second c. papyrus noted in BAGD has been shown to be in error (Denis, "Versé").
58. Which are expressed in Class 3 and 4 conditions (to use Burton's classifications [Moods, 100-112]); class 3 (more probable) is expressed with a future in the protasis; class 4 (less probable, and rare in the NT) with the optative. But cf. the translations which assume the metaphor to refer to his (near future) death: "am to be poured out" (RSV [corrected in the NRSV], NAB, REB [NEB has, "if my life blood is to crown that sacrifice"], Goodspeed, Z-G); "perhaps my life blood is to be poured out" (GNB, supported by Loh-Nida); "has to be poured out" (NJB. Moffatt); cf. Meyer, "if I even should be poured out"; Kennedy, "Nay, even though I should even be offered." This has been variously justified on grammatical grounds that appear to be questionable. Silva (152), e.g., has argued on the basis of BDF §372.4 that εί can be used for έάν, citing Matt 5:29 as an example, so that "the clue lies in the extremity of the condition" (apparently followed by O'Brien [305], "the present tense after εί simply states the supposition graphically," but without grammatical support or analogy). But this seems to be a case of confusion, since the examples in BDF all refer to present general conditions (Burton's Class 5, which ordinarily take έάν with the subjunctive, but in such cases as that cited may take εί with the indicative). But none of these examples has anything to do with suppositions, something that may or may not happen in the future. While it is true that "rules" do not always hold, and that in some cases these classes of clauses may become slightly "mixed," I know of no analogy for a conditional sentence like this one to refer to a future supposition. Silva has rightly rejected the suggestion by some that this is a case of a present tense verb functioning like a future, since that happens primarily in eschatological contexts, and is very often accompanied by a temporal adverb (such as in 2 Tim 4:6, to which O'Brien appeals to make his case here, but which seems in fact to work the other way — the adverb in that case is precisely what is missing here). Thus the emphatic denial by Plummer (54), echoed by many others, that "the present tense does not mean that the sacrifice has begun," is pure assertion, for which he and others offer no analogies. It must be noted, finally, that these various grammatical assertions seem to be the product of determining first what the imagery is going to mean, and then trying to find a way around the plain sense of Paul's grammar afterward (see next n. as well).
59. Gk. εί xαί. Although this idiom (including έάν xαί) is regularly understood to be concessive, there are some cases in Paul where concession is clearly impossible (as nonsensical), and where the xαί must therefore be understood as intensive ("if indeed"). This is especially true in its first occurrence in the corpus (1 Cor 4:7), where Paul cannot possibly mean, "even if you have received it," but "if indeed you have received it [and you have, is the clear implication], why then do you act as though it were not a gift?"; cf. 1 Cor 7:11, 28; 2 Cor 11:15; 2 Tim 2:5. While in most other cases, a concessive idea works well, there is still no reason to discard the intensive, which not only works as well as concession, but in many cases seems to be better (as, e.g., 2 Cor 4:3, where "if indeed our gospel is hidden, as it is in fact" makes better sense than the more traditional "even if this were the case," especially since it is in fact the case; for the intensive as making the best sense in context of 1 Cor 7:21, see Fee, First Corinthians, 317).
60. It is of interest that Michael, one of the strongest advocates of "impending death" for this metaphor, also argues vigorously that the next part of the imagery refers to the Philippians, and therefore that Paul is urging that "there is correspondence in sacrifice" (he refers to 1:30 as well). His second point is properly taken, which is what makes the reciprocal rejoicing not tautologous; but it is more difficult to see how their mere "struggle" corresponds to Paul's martyrdom. Under no circumstances does 1:30 refer to Paul's "martyrdom."
61. Cf. Hawthorne and Kee (CASB, 187-88), who have also made the connection with present suffering. Earlier suggestions (by Manson, Denis, and Collange) propose apostolic ministry in general (rather than imprisonment) as the "drink offering," but that does not seem to fit the sacrificial image as well.
62. Gk. έπί, which is sometimes brought forward as evidence for a pagan background, since with the dative it often means "upon." But the LXX sometimes uses this preposition with the drink offering in connection with the sacrifice (Num 15:5; cf. Gen 35:14; Exod 15:29); and since it was not poured out on the sacrifice itself, the preposition probably means "at," in the sense of "at the time o f " (cf. BAGD, έπί II.2). O'Brien (307) objects to this meaning on the grounds that "it requires θυσία to be understood as 'the act of sacrificing' " (which he rightly points out it almost certainly does not mean). But the use in Num 15:5 overrules the objection.
63. It should be pointed out that the two words have the article in common, thus indicating that they belong together "as forming one event" (Loh-Nida, 74).
64. Most earlier interpreters (see, e.g., Calvin, Meyer, Jones) think that Paul is still the subject of these activities ("whilst I present your faith as a sacrifice and perform priestly service in respect to it," Meyer), a view allegedly supported by Rom 15:16-17. But Paul makes a quite different point there (see Fee, Presence, 626-27). The grammar and sense of the present passage suggest otherwise, as does the mutual joy encouraged in the apodosis and follow-up sentence. Indeed, it is difficult to make much sense of this option at all. How is their faith something Paul sacrifices to God?
65. This is to take the genitive as "source or origin" (= your faith is what prompts your present sacrificial "ministry"; cf. Michael, Beare, Hendriksen, Caird, Kent, Hawthorne, Silva). Many (e.g., Vincent, Kennedy, Jones, O'Brien) take it as "objective," or "appositional," suggesting that their faith is what is offered up as sacrifice, although it is not easy to see what exactly that means.
66. As many think (e.g., Martin, Hawthorne).
67. There is good evidence that συγχαίρω can mean "I congratulate you." If so, this would remove the apparent redundancy of "I rejoice, and I rejoice along with you," only to have him turn about in the following sentence and urge them to do what seems already implied in this first clause. So Lightfoot, Meyer, Plummer. But Paul uses this verb elsewhere in the sense given here (1 Cor 12:26; 13:6); and the emphasis in the double repetition makes sense as suggested.
68. See 1:4, 18 [2x], 2:4, 17 [2x],
69. Paul's own "rejoicing" occurs only once more in the letter — a t 4:10, where he tells them that "I rejoiced greatly" at their renewed practical concern for him, which rounds off this motif the way it began in 1:4.
70. See 3:1 and especially 4:4; cf. the purpose clause in 2:28 (also 29).