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Parallel Commentaries

Matthew Henry's Concise Commentary


2:12-18 We must be diligent in the use of all the means which lead to our
salvation, persevering therein to the end. With great care, lest, with all our
advantages, we should come short. Work out your salvation, for it is God who
worketh in you. This encourages us to do our utmost, because our labour shall
not be in vain: we must still depend on the grace of God. The working of God's
grace in us, is to quicken and engage our endeavours. God's good-will to us,
is the cause of his good work in us. Do your duty without murmurings. Do it,
and do not find fault with it. Mind your work, and do not quarrel with it. By
peaceableness; give no just occasion of offence. The children of God should
differ from the sons of men. The more perverse others are, the more careful
we should be to keep ourselves blameless and harmless. The doctrine and
example of consistent believers will enlighten others, and direct their way to
Christ and holiness, even as the light-house warns mariners to avoid rocks,
and directs their course into the harbour. Let us try thus to shine. The gospel
is the word of life, it makes known to us eternal life through Jesus Christ.
Running, denotes earnestness and vigour, continual pressing forward;
labouring, denotes constancy, and close application. It is the will of God that
believers should be much in rejoicing; and those who are so happy as to have
good ministers, have great reason to rejoice with them.
Pulpit Commentary
Verse 14. - Do all things without murmurings and disputings. Obedience must
be willing and cheerful. The word rendered "murmurings" () is that
constantly used in the Septuagint of the murmurings of the Israelites during
their wanderings. 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.

Gill's Exposition of the Entire Bible


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, Matthew 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, Exodus 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.
Jamieson-Fausset-Brown Bible Commentary
14. murmuringssecret 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; Ac 6:1; 1Pe 4:9; Jude 16).
disputingsThe Greek is translated "doubting" in 1Ti 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" (Php 2:15): so the Greek is translated, Mr
9:33, 34. These disputings flow from "vain glory" reprobated (Php 2:3); and
abounded among the Aristotelian philosophers in Macedon, where Philippi
was.
EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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 Matthew 15:19; Luke 5:22; Luke
6:8; Romans 1:21;Romans 14:1); although in Luke 9:47; Luke 24:38, and
perhaps 1Timothy 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 (Matthew 20:11; Luke
5:30; John 6:41; John 6:43; John 6:61; John 7:12; Acts 6:1; 1Corinthians
10:10; 1Peter 4:9), proceeding not so much from the mind, as from the heart.
The object, moreover, contemplated in Philippians 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.
MacLaren's Expositions

Philippians
COPIES OF JESUS
Php 2:14-16 {R.V.}.
We are told by some superfine modern moralists, that to regard ones 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 ones 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 Gods 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 ones 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 Gods Spirit, willing, or the action of Gods
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 Gods 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 mens judgment rather
than to Gods, 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 Daniels 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 worlds 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
Nebuchadnezzars 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 Davids 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 Apostles 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 Memnons 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 witnessbearer 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 mens
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.
Christs life was Christs 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 Stephens in the council chamber,
men will take knowledge of us that we have been with Jesus.
Benson Commentary
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, recommendedPhp 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 ,


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 signifies, being the name given to the
sun and moon by the LXX., Genesis 1:16. Doddridge renders the clause,
Ye shine aselevated 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 rejoicingin 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.
Matthew Henry's Concise Commentary
2:12-18 We must be diligent in the use of all the means which lead to our
salvation, persevering therein to the end. With great care, lest, with all our

advantages, we should come short. Work out your salvation, for it is God who
worketh in you. This encourages us to do our utmost, because our labour shall
not be in vain: we must still depend on the grace of God. The working of God's
grace in us, is to quicken and engage our endeavours. God's good-will to us,
is the cause of his good work in us. Do your duty without murmurings. Do it,
and do not find fault with it. Mind your work, and do not quarrel with it. By
peaceableness; give no just occasion of offence. The children of God should
differ from the sons of men. The more perverse others are, the more careful
we should be to keep ourselves blameless and harmless. The doctrine and
example of consistent believers will enlighten others, and direct their way to
Christ and holiness, even as the light-house warns mariners to avoid rocks,
and directs their course into the harbour. Let us try thus to shine. The gospel
is the word of life, it makes known to us eternal life through Jesus Christ.
Running, denotes earnestness and vigour, continual pressing forward;
labouring, denotes constancy, and close application. It is the will of God that
believers should be much in rejoicing; and those who are so happy as to have
good ministers, have great reason to rejoice with them.
Barnes' Notes on the Bible
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 Philippians 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 Ephesians 4:31-32.
Jamieson-Fausset-Brown Bible Commentary
14. murmuringssecret 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; Ac 6:1; 1Pe 4:9; Jude 16).
disputingsThe Greek is translated "doubting" in 1Ti 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" (Php 2:15): so the Greek is translated, Mr
9:33, 34. These disputings flow from "vain glory" reprobated (Php 2:3); and
abounded among the Aristotelian philosophers in Macedon, where Philippi
was.
Matthew Poole's Commentary

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 Gods providence, as the Israelites of
old, Numbers 11:1, &c.; 1 Corinthians 10:10; reckoning they had hard
measure: or rather, (here considering the context), grudging at others, as the
Greeks and Jews had done, Luke 5:30 John 6:41,42 Ac 6:1; yea, and some
of the disciples were found guilty of this ill temper against their Master, John
6:61. Christian charity disallows grudgings, 1 Peter 4:9 Judges 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, Matthew 18:1 Mark 9:33 Luke
9:46 Romans 14:1 2 Corinthians 12:20, with 1 Timothy 1:6 2:8.
Gill's Exposition of the Entire Bible
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, Matthew 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, Exodus 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.
Geneva Study Bible

{6} Do all things without murmurings and disputings:


(6) He describes modesty by the contrary effects of pride, teaching us that it is
far both from all malicious and secret or inward hatred, and also from open
contentions and brawlings.
EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

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, 1 Corinthians
10:31) willingly and without hesitation,an injunction for which, amidst the
temptations of the present (Php 1:27-30), there was sufficient cause.

.] without (far removed from) murmuring.


The (Lobeck, ad Phryn. p. 358), that fault already prevalent in
ancient Israel (Exodus 16:7 ff.; Numbers 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 1 Corinthians 10:10.

] 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 1 Timothy 2:8), and unsuitable to
the reference of. to God. It means: without hesitation, without
your first entering uponscrupulous considerings as to whether you are under
any obligation thereto, whether it is not too difficult, whether it is prudent, and
the like. Comp. Luke 24:38, and on Romans 14:1; Plat. Ax. p. 367
A:

,Tim. p. 59 C:

. Sir 40:2. The Vulgate renders it
rightly, according to the essential sense: haesitationibus.
Thewould presuppose aversion towards God;
the ,uncertainty in the consciousness of duty.
Expositor's Greek Testament

Php 2:14. . Many Comm[7]. understand . and . 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 of
chap. Php 3:15? There has never been a hint of murmuring against God up till
now. Cf. 1 Peter 4:9, Wis 1:11,



.
On . see esp[8]. H. Anz, Dissertationes Halenses, vol. xii., pars 2, pp.
368369.. Probably = disputes. Common in this sense in later
Greek. Cf. Luke 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.
Cambridge Bible for Schools and Colleges
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. Ephesians
4:15;Ephesians 4:31; and see 2 Corinthians 9:8.
without murmurings and disputings] amongst and against one another. For the
word murmuring in a similar connexion cp. Acts 6:1; 1 Peter 4:9; and for
disputing, James 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.
Bengel's Gnomen
Php 2:14. , do) with His good pleasure. Sons ought to imitate their
father,Php 2:15.

, without murmurings) in respect


of others. To this refer , 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, 1
Timothy 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.

,and doubtings, disputings) in


respect of yourselves. To this refer , 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.Romans 16:19, note. is applied to a patrimony, that
is uninjured,unimpaired, in Chrys. de Sacerd. 17.
Pulpit Commentary

Verse 14. - Do all things without murmurings and disputings. Obedience must
be willing and cheerful. The word rendered "murmurings" () is that
constantly used in the Septuagint of the murmurings of the Israelites during
their wanderings. 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.
Vincent's Word Studies
Murmurings ()
See on Jde 1:16; see on John 6:41. Compare 1 Corinthians 10:10.
Disputings ()
See on Mark 7:21. It is doubtful whether disputings is a legitimate meaning.
The kindred verb is invariably used in the sense of to reason or
discuss, either with another or in one's own mind, Matthew 16:7; Matthew
21:25; Mark 2:6;Luke 12:17. The noun is sometimes rendered thoughts,
as Matthew 15:19; Mark 7:21; but with the same idea underlying it, of a
suspicion or doubt, causing inward discussion. See 1 Timothy 2:8. Better here
questionings or doubtings. See onRomans 14:1. The murmuring is the moral,
the doubting the intellectual rebellion against God.