Philippians 2:15

γένησθε. So אBCD2cK2LP, all cursives, Chrys and many Greek fathers. AD2*G2, vulg, Cypr Origen and some fathers ἧτε. All editors γένησθε.

ἄμωμα. So אABC, 17 23, Clem Victorin Cyr. D2G2K2LP, most cursives, Chrys Theodoret and some other Greek fathers ἀμώμητα. LTTr Alf Ltft WH ἄμωμα. Ell Wordsw ἀμώμητα. For ἀμώμητα it may be pointed out that Deuteronomy 32:5 (LXX.), a passage certainly in St Paul’s mind here, reads οὐκ αὐτῷ τέκνα, μωμητά, γενεὰ σκολιὰ καὶ διεστραμμένη. But it is of course possible to see in ἀμώμητα a later adjustment to this.

μέσον. So אABCD2*G2, 17 31 73, Clem. D2b, cKL, most cursives, Chrys and some other Greek fathers ἐν μέσῳ. Here the less easy reading seems to have adequate support, and is therefore the more probable.

15. γένησθε. Not ἦτε. He gently suggests their need of becoming more fully what Christians should be. On the reading, see critical note.

ἄμεμπτοι. “Except concerning the law of their God” (Daniel 6:5).

ἀκέραιοι. Literally, “unmingled” (κεράννυμι); pure in purpose, guileless. The rendering “harmless” seems to assume a derivation from κέρας, which cannot be sustained; as if it meant what would not push or strike. See Trench, Synonyms, s.v.

The word occurs elsewhere in N.T. only Matthew 10:16; Romans 16:19. It is classical. See e.g. Euripides, Orest. 922, where a disinterested citizen is described as ἀκέραιος, ἀνεπίληπτον ἠσκηκὼς βίον.

τέκνα θεοῦ. The precise phrase recurs John 1:12, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι: John 11:52, τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα: Romans 8:16 (of the witness of the Spirit with our spirit), Romans 8:21; Romans 8:21, τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ, Romans 9:8 : 1 John 3:1, ἴδετε ποταπὴν�., 1 John 3:10; 1 John 3:10; Romans 5:2. The τέκνον is emphatically the born child, shewing the family likeness; the thought in point here.

As a rule, Scripture uses the words “Father,” “son,” “child,” as between God and man, to mark the connexion not of creation but of new creation; as here.

ἄμωμα. On the reading, see critical note. The word (from μῶμος, blame, connected with μέμ-φομαι) occurs in Ephesians 1:4; Ephesians 5:27; Colossians 1:22 (besides a few other N.T. places)—passages in the same group of Epistles. The Philippians were to become blamelessly true to their character as God’s children.

The LXX. rendering of Deuteronomy 32:5 was here in the Apostle’s mind; ἡμάρτοσαν, οὐκ αὐτῷ τέκνα, μωμητά, γενεὰ σκολιὰ καὶ διεστραμμένη. The “true Israelites” of Philippi were to be the antithesis of the ancient rebels.

μέσον. On the reading, see critical note. The words of Moses (see last note) are still in his mind; but “the crooked and distorted generation” are now not the Lord’s Israel in rebellion, but the unsubdued outside world. “Amidst” that world, not in selfish or timorous isolation from surrounding life, the saints were to walk; in it, not of it (John 17:15); a visible contrast, and an attracting power. The Gospel gives no real sanction to the anchorite theory of holiness.

ἐν οἷς. The γενεά is viewed as in its individual members (οἶς).

φαίνεσθε. “Ye appear,” rather, perhaps, than “ye shine” (for which φαίνειν is the somewhat commoner word); though “there is very little difference between ‘appear’ and ‘shine’ here” (Alford).—Φαίνεσθαι is used of the rising and setting of the stars, as in the famous place, Il. VIII. 556:

ὡς δʼ ὅτʼ ἐν οὐρανῷ ἄστρα φαεινὴν�

φαίνετʼ ἀριπρεπέα.

Hence τὰ φαινόμενα, the title of one of Aratus’ astronomical poems (cent. iii. B.C.). Perhaps such a speciality of meaning is traceable here; the saints, in the beautiful light of holiness, rise star-like on the night of surrounding sin.

φωστῆρες. Luminaria, Vulg. See last note. The word occurs in the Greek of e.g. Genesis 1:14; Genesis 1:16, γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ … ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας κτλ. In the N.T. it occurs only here and (apparently in the very rare sense of “radiance”) in Revelation 21:11.

He who is “the Light of the World” (John 8:12), “the Sun of Righteousness” (Malachi 4:2), “the Morning Star” (Revelation 22:16), can make His servants reflect and in that sense repeat Himself. Cp. Isaiah 60:1; Matthew 5:14; Ephesians 5:8.