And do ye all things without murmurings and hesitations;

“That we must never murmur, but bless God concerning all things that happen. In Job: "Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord's hand, why shall we not endure evil things? In all these things which happened unto him, Job sinned not with his lips in the sight of the Lord." Also in the same place: "Hast thou regarded my servant Job? for there is none like unto him in the earth: a man without complaint: a true worshipper of God, restraining himself from all evil." Of the same thing in the thirty-third Psalm: "I will bless the Lord at all times: His praise shall ever be in my mouth." Of this same thing in Numbers: "Let their murmuring cease from me, and they shall not die." Of this same thing in the Acts of the Apostles: "But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them." Also in the Epistle of Paul to the Philippians: "But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God."”

“"Do all things without murmurings and disputings." The devil, when he finds that he has no power to withdraw us from doing right, wishes to spoil our reward by other means. For he has taken occasion to insinuate pride or vainglory, or if none of these things, then murmuring, or, if not this, misgivings. Now then see how Paul sweeps away all these. He said on the subject of humility all that he did say, to overthrow pride; he spoke of vainglory, that is, "not as in my presence only"; he here speaks of "murmuring and disputing." But why, I want to know, when in the case of the Corinthians he was engaged in uprooting this evil tendency, did he remind them of the Israelites, but here has said nothing of the sort, but simply charged them? Because in that case the mischief was already done, for which reason there was need of a more severe stroke and a sharper rebuke; but here he is giving admonitions to prevent its being done. Severe measures then were not called for in order to secure those that had not yet been guilty; as in leading them to humility he did not subjoin the instance in the Gospel, wherein the proud were punished, but laid the charge as from God's lips; and he addresses them as free, as children of pure birth, not as servants; for in the practice of virtue a rightminded and generous person is influenced by those who do well, but one of bad principles by those who do not do well; the one by the consideration of honor, the other of punishment. Taking these things to heart, let us do everything "without murmuring and disputing." Is it some good work that thou hast before thee, and dost thou murmur? wherefore? art thou then forced? for that there are many about you who force you to murmur, I know well, says he. This he intimated by saying, "in the midst of a crooked and perverse generation"; but it is this that deserves admiration, that we admit no such feeling when under galling provocation. For the stars too give light in the night, they shine in the dark, and receive no blemish to their own beauty, yea they even shine the brighter; but when light returns, they no longer shine so. Thus thou too dost appear with the greater lustre, whilst thou holdest straight in the midst of the crooked. So that murmuring is left for unprincipled and graceless slaves. For tell me, what manner of son is that, who murmurs at the very time that he is employed in the affairs of his father, and is working for his own benefit? Consider, he says, that you are laboring for yourself, that it is for yourself that you are laying up; it is for those to murmur, when others profit by their labors, others reap the fruit, while they bear the burden; but he that is gathering for himself, why should he murmur? Because his wealth does not increase? But it is not so. Why does he murmur who acts of free-will, and not by constraint? It is better to do nothing than to do it with murmuring, for even the very thing itself is spoilt. And do you not remark that in our own families we are continually saying this; "it were better for these things never to be done, than to have them done with murmuring"? and we had often rather be deprived of the services some one owes us, than submit to the inconvenience of his murmuring. For murmuring is intolerable, most intolerable; it borders upon blasphemy. Otherwise why had those men to pay a penalty so severe? It is a proof of ingratitude; the murmurer is ungrateful to God, but whoso is ungrateful to God does thereby become a blasphemer. Now there were at that time, if ever, uninterrupted troubles, and dangers without cessation: there was no pause, no remission: innumerable were the horrors, which pressed upon them from all quarters; but now we have profound peace, a perfect calm. Wherefore then murmur? Because thou art poor? Yet think of Job. Or because sickness is thy lot? What then if, with the consciousness of as many excellencies and as high attainments as that holy man, thou hadst been so afflicted? Again reflect on him, how that for a long time he never ceased to breed worms, sitting upon a dunghill and scraping his sores; for the account says that "(after a long time had passed,) then said his wife unto him, How long wilt thou persist, saying, Yet a little while I bide in expectation? Speak some word against the Lord, and die." But your child is dead? What then if thou hadst lost all thy children, and that by an evil fate, as he did? For ye know, ye know well, that it is no slight alleviation to take our place beside the sick man, to close the mouth, to shut the eyes, to stroke the beard, to hear the last accents; but that just man was vouchsafed none of these consolations, they all being overwhelmed at once.”

“Above, the Apostle exhorted them to do works of salvation; here he teaches them the manner of doing them. And first he teaches the manner itself; second he assigns the reason for it, at "that you may be," etc. He teaches a twofold manner of doing them, namely without murmuring and without doubting. For works of virtue are most difficult, and in these murmuring has a place. 1 Cor. 10:10: "neither murmur, as some of them murmured, and perished by the destroyer." And lest you doubt whether they are to be done. James 1:6: "for he who hesitates is like a wave of the sea, which is moved by the wind, and carried about," etc. He then gives the reason for this, first on the part of them; second on the part of the Apostle, at "to my glory," etc. Concerning the first, a threefold reason is given. The first, in comparison to the faithful, when he says "that you may be without complaint." Luke 1:6: "walking in all the commandments and justifications of the Lord without complaint," etc. But no one can be without sin, though he can well be without complaint. Hence he admonishes to this. Second, in comparison to God, at "simple," etc. For a son is like the father; but God is simple; hence we should be simple as sons of God, which is, when the intention is toward one thing. James 1:8: "a man double in soul is inconstant in all his ways." Matt. 10:16: "be prudent as serpents, and simple as doves." Third, in comparison to unbelievers, at "without reproach," etc., that is, that they may conduct themselves well toward unbelievers, namely that they be without offense, "in the midst of a nation" that is "depraved," as to evil works, "and perverse," as to unbelief: and this is when they cannot be defamed by them. 1 Tim. 5:14: "give no occasion to the adversary for the sake of reviling." And the reason for this is given, at "among whom," etc. Because however the world may be varied, the lights of heaven remain bright. Matt. 5:14: "you are the light of the world," etc. Shining, not as to essence, for in that way only God is light. John 1:4: "and the life was the light of men," etc. But the saints are not so. John 1:8: "he was not the light," etc. But they are light, insofar as they have something of the light of him who was the light of men, namely of the Word of God shining upon us. And therefore he says "holding fast the word of life," namely the word of Christ. John 6:68: "Lord, to whom shall we go? You have the words of eternal life." Ps. 118:105: "your word is a lamp to my feet," etc. Then he gives the reason on the part of the Apostle, at "to my glory." Second, he makes the reason clear, that subjects ought to act well, also so that it may redound to the glory of their prelates. For it is their glory when subjects are well instructed. Prov. 10:1: "a wise son gladdens the father," etc. 1 Thess. 2:20: "for you are our glory," etc. And this "in the day of Christ," namely when he will bring the faithful with him. And this is for glory on account of two things, namely on account of labor in preaching and on account of the suffering of death which he sustained. And therefore he says "that I have not run in vain, nor labored in vain." By "course" he means preaching, on account of its swiftness, since it went from Jerusalem even to Spain. Likewise "labors," on account of the contradictions and punishments which he endured, and this not in vain, but rather to much fruit. 1 Cor. 15:10: "his grace in me has not been empty." Likewise on account of suffering, at "but if I am also sacrificed." For in converting some, he offers a sacrifice to God, as it were from those whom he converts. But sometimes those offering were killed by tyrants upon the sacrifice, as is found in Luke 13:1. And therefore he says: I offer to God a sacrifice from you. But if it should happen that I too am sacrificed upon this, that is, that on occasion of the sacrifice of your conversion I be killed, I rejoice on my own account. James 1:2: "count it all joy, my brothers, when you fall into various temptations," etc. And I congratulate you that you have faith even with danger to my person, for which also in this you should rejoice. And therefore he says "in the same way, rejoice and congratulate me." Rom. 12:15: "to rejoice with those who rejoice." Then when he says "but I hope," etc., he sets forth his disciples as an example. And first Timothy, second Epaphroditus, at "but necessary," etc. Concerning the first, first he sets forth the sending of Timothy; second he commends him, at "no one," etc.; third he indicates the time of the sending, at "him therefore," etc. He says therefore "I hope," etc. It should be noted that the Apostle had such confidence in God that he attributed even the smallest things to God. 2 Cor. 3:5: "not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." The letter is plain. Then he commends him, first from his charity toward them; second from his devotion to the Apostle, at "the proof," etc. And thus a good mediator acts, for he loves the one, and reveres the other. Likewise, first he sets down the commendation; second he explains it, at "for all seek the things which," etc. He says therefore "I send," etc., because "no one," etc., namely for your profit. Ps. 67:7: "who makes those of one manner to dwell in a house." "Who may be solicitous." Rom. 12:8: "he who is over others in solicitude." "With sincere affection," because it is only on account of God. 2 Cor. 1:17: "out of sincerity, as from God, before God, we speak in Christ." But the reason why "no one," etc., is because "all seek the things which," etc., that is, they do not seek the things which pertain to the salvation of neighbors and to the honor of God, but the things which pertain to gain and glory, and the things which are their own. But did not Luke and Epaphroditus and the others who were with the Apostle seek the things that were their own? I respond. It must be said that in the Apostle's company there were many who sought this, who also deserted him. 2 Tim. 4:10: "for Demas has forsaken me, loving this present world, and has gone to Thessalonica: Crescens to Galatia: Titus to Dalmatia: Luke alone is with me." But it is a custom that Scripture sometimes speaks of some as if of all. Jer. 6:13: "for from the least even to the greatest all are given to avarice, and from the prophet even to the priest all act deceitfully," etc. And so it is a fitting distribution. And if you wish to know how he conducts himself toward me, I respond, "the proof," etc., that is, as though he were a special son. 1 Cor. 4:17: "therefore I have sent to you Timothy, who is my dearest and faithful son in the Lord," etc. Him, therefore, so solicitous for you, so dear to me, I hope, etc. But why not at once? It should be known that it is otherwise with Christ than with the other saints. For in Christ is the fullness of graces, hence he always had knowledge of all things; not so the other saints. Hence the Apostle foresaw some things about the future concerning himself, and some things he did not know. And thus it had not been revealed to him whether he was to be freed from his chains. And therefore he says "soon," etc. Because if the opportunity is given, I will come in person. And therefore he says "I trust," etc. Yet nevertheless he was not freed from his chains. Ps. 17:29: "for you light my lamp, O Lord my God, enlighten my darkness." For there is always something dark in the saints. Then when he says "necessary," etc., he sets forth another of his disciples as an example, namely Epaphroditus. And first he describes him; second he shows how he should be received, at "receive," etc. Concerning the first he does two things: first he commends him; second he shows the cause of his sending, at "since indeed," etc.; third he explains it, at "for he was also sick," etc. He says therefore "necessary," etc. He calls him "brother," on account of faith. Matt. 23:8: "you are all brothers," etc. "Fellow-worker," namely in the labor of preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city." And "fellow-soldier," etc. Because they suffered tribulation together. 2 Tim. 2:3: "labor as a good soldier of Christ Jesus," etc. "Apostle," that is, teacher. This one was bishop of the Philippians, and was sent by them that he might serve the Apostle, and therefore he says "the minister of my need." Below, 4:18: "I am filled, having received from Epaphroditus, whom you sent, an odor of sweetness, an acceptable sacrifice, pleasing to God." But why? To satisfy the desire with which he desired to see you. Rom. 1:11: "for I desire you," etc. Likewise to relieve his own sorrow, because he was sorrowful over your sorrow, which you had conceived when you heard that he was sick. And he explains the cause, saying "for he was also sick even unto death," namely according to the judgment of the physicians, but not according to divine providence, but for the honor of God. John 11:4: "this sickness is not unto death, but for the glory of God." Therefore there follows, "but God had mercy on him." Ps. 6:3: "have mercy on me, O Lord, for I am weak," etc. "And not only," etc., because he had a temporal and natural sorrow over his afflictions, just as Christ also is read to have had at times. Consequently he concludes the sending, and the letter is clear, and he shows how he should be received, and second the reason for this. He is to be received honorably in the Lord, whose minister he is. Gal. 4:14: "you received me as an angel of God, as Christ Jesus." 1 Tim. 5:17: "the priests who preside well are to be held worthy of double honor: especially those who labor in word and doctrine," etc. And this "on account of," etc., that is, on account of God and the salvation of the faithful, "he approached even unto death." John 15:13: "no one has greater love, than that someone lay down his soul for his friends," etc. "Handing over." John 10:11: "the good shepherd lays down his soul for his sheep." And this "that he might fulfill," etc., what you personally were not able to do concerning service to me.”

“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.”

“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.”

“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.”