Philippians 1
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Philippians 1
Paul's Greeting
1Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Jamieson-Fausset-Brown
INTRODUCTION
The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Php 1:7; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi (Php 1:1; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare Php 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Php 1:29, 30; 2:1, 2).
The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].
Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Ac 16:12) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Ac 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.
Paul, with Silas and Timothy, planted the Gospel there (Ac 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Ac 20:1); and Ac 20:3, 6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Ac 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Php 4:15, 16), and again a third time shortly before writing this Epistle (Php 4:10, 18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.
Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Php 3:2); even as such evil influences had crept into the Galatian churches. In Php 4:2, 3 we find a trace of the fact recorded in the history (Ac 16:13, 14), that female converts were among the first to receive the Gospel at Philippi.
As to the state of the Church, we gather from 2Co 8:1, 2 that its members were poor, yet most liberal; and from Php 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Php 1:27; 2:1-4, 12, 14; 4:2).
The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Php 4:2, 3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Php 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Php 2:26, 30). But now that he was recovered, he "longed" (Php 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Php 4:1-23).
This Epistle was written from Rome during the imprisonment, the beginning of which is related in Ac 28:16, 20, 30, 31. The reference to "Cæsar's household" (Php 4:22), and to the "palace" (Php 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Php 1:12-14, agrees with his situation in the first two years of his imprisonment (Ac 28:30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Php 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Php 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Php 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 24. Again, in Ep 6:19, 20, his freedom to preach is implied: but in Php 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Php 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Ac 28:1-31; compare Php 1:29, 30; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Ac 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Php 2:17; 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Php 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Ac 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.
The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Php 2:18, 19-24, 25-30; 3:1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In Php 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Php 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.
CHAPTER 1
Php 1:1-30. Inscription. Thanksgiving and Prayers for the Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation to Christian Consistency.
1. Timotheus--mentioned as being well known to the Philippians (Ac 16:3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Php 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.
servants of Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.
all--so Php 1:4, 7, 8, 25; Php 2:17, 26. It implies comprehensive affection which desired not to forget any one among them "all."
bishops--synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Ac 20:17), and "overseers" (Ac 20:28), Greek, "bishops." And Tit 1:5, compare with Php 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [Paley, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [Neander]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; 1Th 5:12; He 13:24; Re 1:4, 11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.
INTRODUCTION
The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Php 1:7; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi (Php 1:1; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare Php 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Php 1:29, 30; 2:1, 2).
The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].
Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Ac 16:12) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Ac 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.
Paul, with Silas and Timothy, planted the Gospel there (Ac 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Ac 20:1); and Ac 20:3, 6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Ac 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Php 4:15, 16), and again a third time shortly before writing this Epistle (Php 4:10, 18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.
Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Php 3:2); even as such evil influences had crept into the Galatian churches. In Php 4:2, 3 we find a trace of the fact recorded in the history (Ac 16:13, 14), that female converts were among the first to receive the Gospel at Philippi.
As to the state of the Church, we gather from 2Co 8:1, 2 that its members were poor, yet most liberal; and from Php 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Php 1:27; 2:1-4, 12, 14; 4:2).
The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Php 4:2, 3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Php 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Php 2:26, 30). But now that he was recovered, he "longed" (Php 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Php 4:1-23).
This Epistle was written from Rome during the imprisonment, the beginning of which is related in Ac 28:16, 20, 30, 31. The reference to "Cæsar's household" (Php 4:22), and to the "palace" (Php 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Php 1:12-14, agrees with his situation in the first two years of his imprisonment (Ac 28:30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Php 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Php 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Php 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 24. Again, in Ep 6:19, 20, his freedom to preach is implied: but in Php 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Php 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Ac 28:1-31; compare Php 1:29, 30; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Ac 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Php 2:17; 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Php 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Ac 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.
The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Php 2:18, 19-24, 25-30; 3:1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In Php 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Php 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.
CHAPTER 1
Php 1:1-30. Inscription. Thanksgiving and Prayers for the Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation to Christian Consistency.
1. Timotheus--mentioned as being well known to the Philippians (Ac 16:3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Php 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.
servants of Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.
all--so Php 1:4, 7, 8, 25; Php 2:17, 26. It implies comprehensive affection which desired not to forget any one among them "all."
bishops--synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Ac 20:17), and "overseers" (Ac 20:28), Greek, "bishops." And Tit 1:5, compare with Php 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [Paley, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [Neander]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; 1Th 5:12; He 13:24; Re 1:4, 11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.
The Pulpit Commentary
Paul and Timotheus. St. Paul does not assume his official title in writing to the Macedonian Churches, Philippi and Thessalonica; it is used in all his other Epistles, except the short letter to Philemon. His relations to the Philippians and Thessalonians were those of the deepest personal affection; there was no need of a formal introduction, especially in an Epistle which has so little of an official character as this to the Philippians. He joins the name of Timothy with his own, as in 2 Corinthians, Colossians, 1 and 2 Thessalonians, and Philemon. Thus Timothy is associated with St. Paul in every Epistle in which another name is found except 1 Corinthians, where Sosthenes only is mentioned; this shows the intimate affection that bound St. Paul to his "own son in the faith." There was a special reason for mentioning Timothy in this Epistle, as he was so well known to the Philippians, and St. Paul was intending (Php_2:19) to send him shortly to Philippi. But St. Paul writes in his own name from the beginning. Timothy was not in any sense a joint author; he may possibly have been St. Paul's amanuensis, as Tertius was in the case of the Epistle to the Romans (Rom_16:22). Possibly also motives of humility led St. Paul to insert other names besides his own; but it was not to support his teaching by additional authority—he was "an apostle, not of man, neither by man," and needed not the weight of other names. The servants of Jesus Christ; slaves, literally: "made free from sin and become servants [slaves] to God," whose service is perfect freedom. We belong to him: he he is our Master (κύριος δεσπότης) as well as Father, we are his slaves as well as his sons: "Ye are not your own, ye are bought with a price.'' Compare the words of the "damsel possessed with a spirit of divination" at Philippi: "These men are the servants [slaves] of the most high God." She felt the difference between her state and theirs; she was the slave of her Philip-plan masters, of the evil spirit too; St. Paul and his companion were the slaves of God most high. In the best manuscripts, as in the R.V., "Christ" is put before "Jesus" here. The apostle frequently sets the official before the personal name of our Lord; possibly because he knew not the Lord Jesus after the flesh, but saw him first as the Messiah, the Christ of God. To all the saints in Christ Jesus which are at Philippi. The word "all" is of very frequent occurrence in this Epistle. There may possibly be a reference to the dissensions alluded to in Php_4:2; or, as some think, to the supplies sent for St. Paul's assistance; he addresses all alike, not only those who contributed; he does not recognize their divisions. But it is, perhaps, only the natural expression of his warm affection: the apostle was beloved by all the Philippians, and all were dear to him; there was no hostile faction there, as at Corinth and else where. Compare the affectionate repetition, "always," "every," "all," in Verse 4. St. Paul uses the word "saint" as the general name for his converts, like "Christian." The word "Christian" occurs only three times in the New Testament (Act_11:26; Act_26:28; 1Pe_4:16). Christ's people are called "brethren," "disciples," or "saints." Thus St. Paul addresses the Corinthians generally as "saints," though many of them were far from possessing holiness of heart and life. The ancient Church was holy; the Israelites are called "a holy nation,'' "saints of the Most High." They were holy by God's election, his chosen people, separated unto him by the rite of circumcision. By the same election the Christian Church is holy, dedicated to God in baptism. This holiness of dedication does not necessarily involve the actual existence of that inner holiness of heart "without which no man shall see the Lord." But it does imply the bounden duty of striving after that spiritual holiness. "Ye are the temple of the living God," St. Paul says to the Corinthians (2Co_6:16). "for God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people … therefore … let us cleanse ourselves from el! filthiness of the flesh and spirit, perfecting holiness in the fear of God." The Greek word ἅγιος (in our translation sometimes "holy," sometimes "saint") is the usual rendering for the Hebrew #$woqf. The primary idea of the Hebrew word seems to be that of separation—separation from all that defileth. God is "of purer eyes than to behold evil;" those who are dedicated to him must strive by his grace to purify themselves even as he is pure. "Be ye holy, for I am holy." In Christ Jesus. They are saints in virtue of their relation to Christ. They were once" baptized into one body"—the mystical body of Christ. Holiness of dedication can issue in holiness of heart and life only by abiding in him (comp. Joh_15:4-6). All saints are one body in Christ; they are knit together into one communion and fellowship by their personal union with the one Lord. With the bishops and deacons. In the New Testament the word ἐπίσκοπος is synonymous with πρεσβύτερος (comp. Act_20:17; 1Pe_5:1, 1Pe_5:2; 1Ti_2:1-7; Tit_1:5-7). St. Paul is addressing the elders of the Church at Philippi, not bishops in our sense of the word. It is possible that Epaphroditus may have been the presiding bishop of the Church (see notes on Php_2:25 and Php_4:3). If so, we see a reason why the second and third orders of the ministry only are mentioned, as Epaphroditus was the bearer of the Epistle. But diocesan episcopacy does not seem to have become general till the last quarter of the first century. We know that Paul and Barnabas "ordained elders in every Church" in their first missionary journey; we need not, therefore, be surprised at the mention of these official designations in this Epistle, which was written seventeen or eighteen years later. St. Paul's address to the elders of the Church at Ephesus shows the importance which he attached to the office and to the faithful performance of its duties. Perhaps "the bishops and deacons" are specially mentioned here as having collected. the contributions sent to St. Paul; so Chrysostom and Meyer. On the whole subject, see Bishop Lightfoot's exhaustive 'Dissertation on the Christian Ministry,' in his volume on the Epistle to the Philippians.
Paul and Timotheus. St. Paul does not assume his official title in writing to the Macedonian Churches, Philippi and Thessalonica; it is used in all his other Epistles, except the short letter to Philemon. His relations to the Philippians and Thessalonians were those of the deepest personal affection; there was no need of a formal introduction, especially in an Epistle which has so little of an official character as this to the Philippians. He joins the name of Timothy with his own, as in 2 Corinthians, Colossians, 1 and 2 Thessalonians, and Philemon. Thus Timothy is associated with St. Paul in every Epistle in which another name is found except 1 Corinthians, where Sosthenes only is mentioned; this shows the intimate affection that bound St. Paul to his "own son in the faith." There was a special reason for mentioning Timothy in this Epistle, as he was so well known to the Philippians, and St. Paul was intending (Php_2:19) to send him shortly to Philippi. But St. Paul writes in his own name from the beginning. Timothy was not in any sense a joint author; he may possibly have been St. Paul's amanuensis, as Tertius was in the case of the Epistle to the Romans (Rom_16:22). Possibly also motives of humility led St. Paul to insert other names besides his own; but it was not to support his teaching by additional authority—he was "an apostle, not of man, neither by man," and needed not the weight of other names. The servants of Jesus Christ; slaves, literally: "made free from sin and become servants [slaves] to God," whose service is perfect freedom. We belong to him: he he is our Master (κύριος δεσπότης) as well as Father, we are his slaves as well as his sons: "Ye are not your own, ye are bought with a price.'' Compare the words of the "damsel possessed with a spirit of divination" at Philippi: "These men are the servants [slaves] of the most high God." She felt the difference between her state and theirs; she was the slave of her Philip-plan masters, of the evil spirit too; St. Paul and his companion were the slaves of God most high. In the best manuscripts, as in the R.V., "Christ" is put before "Jesus" here. The apostle frequently sets the official before the personal name of our Lord; possibly because he knew not the Lord Jesus after the flesh, but saw him first as the Messiah, the Christ of God. To all the saints in Christ Jesus which are at Philippi. The word "all" is of very frequent occurrence in this Epistle. There may possibly be a reference to the dissensions alluded to in Php_4:2; or, as some think, to the supplies sent for St. Paul's assistance; he addresses all alike, not only those who contributed; he does not recognize their divisions. But it is, perhaps, only the natural expression of his warm affection: the apostle was beloved by all the Philippians, and all were dear to him; there was no hostile faction there, as at Corinth and else where. Compare the affectionate repetition, "always," "every," "all," in Verse 4. St. Paul uses the word "saint" as the general name for his converts, like "Christian." The word "Christian" occurs only three times in the New Testament (Act_11:26; Act_26:28; 1Pe_4:16). Christ's people are called "brethren," "disciples," or "saints." Thus St. Paul addresses the Corinthians generally as "saints," though many of them were far from possessing holiness of heart and life. The ancient Church was holy; the Israelites are called "a holy nation,'' "saints of the Most High." They were holy by God's election, his chosen people, separated unto him by the rite of circumcision. By the same election the Christian Church is holy, dedicated to God in baptism. This holiness of dedication does not necessarily involve the actual existence of that inner holiness of heart "without which no man shall see the Lord." But it does imply the bounden duty of striving after that spiritual holiness. "Ye are the temple of the living God," St. Paul says to the Corinthians (2Co_6:16). "for God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people … therefore … let us cleanse ourselves from el! filthiness of the flesh and spirit, perfecting holiness in the fear of God." The Greek word ἅγιος (in our translation sometimes "holy," sometimes "saint") is the usual rendering for the Hebrew #$woqf. The primary idea of the Hebrew word seems to be that of separation—separation from all that defileth. God is "of purer eyes than to behold evil;" those who are dedicated to him must strive by his grace to purify themselves even as he is pure. "Be ye holy, for I am holy." In Christ Jesus. They are saints in virtue of their relation to Christ. They were once" baptized into one body"—the mystical body of Christ. Holiness of dedication can issue in holiness of heart and life only by abiding in him (comp. Joh_15:4-6). All saints are one body in Christ; they are knit together into one communion and fellowship by their personal union with the one Lord. With the bishops and deacons. In the New Testament the word ἐπίσκοπος is synonymous with πρεσβύτερος (comp. Act_20:17; 1Pe_5:1, 1Pe_5:2; 1Ti_2:1-7; Tit_1:5-7). St. Paul is addressing the elders of the Church at Philippi, not bishops in our sense of the word. It is possible that Epaphroditus may have been the presiding bishop of the Church (see notes on Php_2:25 and Php_4:3). If so, we see a reason why the second and third orders of the ministry only are mentioned, as Epaphroditus was the bearer of the Epistle. But diocesan episcopacy does not seem to have become general till the last quarter of the first century. We know that Paul and Barnabas "ordained elders in every Church" in their first missionary journey; we need not, therefore, be surprised at the mention of these official designations in this Epistle, which was written seventeen or eighteen years later. St. Paul's address to the elders of the Church at Ephesus shows the importance which he attached to the office and to the faithful performance of its duties. Perhaps "the bishops and deacons" are specially mentioned here as having collected. the contributions sent to St. Paul; so Chrysostom and Meyer. On the whole subject, see Bishop Lightfoot's exhaustive 'Dissertation on the Christian Ministry,' in his volume on the Epistle to the Philippians.
2Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
Jamieson-Fausset-Brown
2. Grace ... peace--The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.
from ... from--Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.
2. Grace ... peace--The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.
from ... from--Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.
The Pulpit Commentary
Grace be unto you, and peace. This combination of the Greek and Hebrew salutations is the common form in St. Paul's earlier Epistles; in the pastoral Epistles "mercy" is added. Grace is the favor of God, free and sovereign, which rests on the faithful Christian, and brings the gift of peace; which is, first, reconciliation with God and, secondly, the childlike confidence and trustful hope which result from faith in Christ's atonement. From God our Father, and from the Lord Jesus Christ. God the Father is the first Author of our salvation; God the Son, the Word made flesh, brought the message of peace from heaven, and reconciled us to God.
Grace be unto you, and peace. This combination of the Greek and Hebrew salutations is the common form in St. Paul's earlier Epistles; in the pastoral Epistles "mercy" is added. Grace is the favor of God, free and sovereign, which rests on the faithful Christian, and brings the gift of peace; which is, first, reconciliation with God and, secondly, the childlike confidence and trustful hope which result from faith in Christ's atonement. From God our Father, and from the Lord Jesus Christ. God the Father is the first Author of our salvation; God the Son, the Word made flesh, brought the message of peace from heaven, and reconciled us to God.
Paul's Prayer for the Philippians
3I thank my God upon every remembrance of you,
Jamieson-Fausset-Brown
3. Translate, "In all my remembrance of you."
3. Translate, "In all my remembrance of you."
The Pulpit Commentary
I thank my God upon every remembrance of you. All St. Paul's Epistles, except those to the Galatiaus, 1 Timothy, and Titus, begin with a thanksgiving. In this Epistle the thanksgiving is especially warm and earnest; no cloud of doubt darkened the apostle's confidence in the Philippians; he pours forth his gratitude to God for their spiritual gifts fervently and without reserve. My God. The pronoun expresses the inner consciousness of personal relations with God; it reminds us of Act_27:23, "God, whose I am, and whom I serve." Upon all my remembrance of you (as R.V.) is the more exact rendering. The remembrance (not mention)was continuous; he "had them in his heart," and that unbroken remembrance resulted in unbroken thanksgiving.
I thank my God upon every remembrance of you. All St. Paul's Epistles, except those to the Galatiaus, 1 Timothy, and Titus, begin with a thanksgiving. In this Epistle the thanksgiving is especially warm and earnest; no cloud of doubt darkened the apostle's confidence in the Philippians; he pours forth his gratitude to God for their spiritual gifts fervently and without reserve. My God. The pronoun expresses the inner consciousness of personal relations with God; it reminds us of Act_27:23, "God, whose I am, and whom I serve." Upon all my remembrance of you (as R.V.) is the more exact rendering. The remembrance (not mention)was continuous; he "had them in his heart," and that unbroken remembrance resulted in unbroken thanksgiving.
4Always in every prayer of mine for you all making request with joy,
Jamieson-Fausset-Brown
4. making request--Translate, "making my request."
for you all--The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.
with joy--the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Php 1:18; Php 2:2, 19, 28; 3:1; 4:1, 4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.
4. making request--Translate, "making my request."
for you all--The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.
with joy--the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Php 1:18; Php 2:2, 19, 28; 3:1; 4:1, 4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.
The Pulpit Commentary
Always in every prayer of mine for you all making request with joy. Perhaps the first part of this verse is better joined with Php_1:3, "I thank my God … always in every prayer of mine for you all;" so Bishop Lightfoot The Greek word for "prayer" and "request "is the same, better rendered "my supplication," he as the R.V.; it implies not merely a lifting up of the heart to God, but an earnest entreaty for a necessary gift. We meet now for the first time with that "joy" which is the keynote of this Epistle. "Summa epistolae, Gaudeo; gaudete;" so Bengel, who continues, "This Epistle of joy well follows that to the Ephesians, where love reigns. 'The fruit of the Spirit is love, joy.' Joy gives life to prayer."
Always in every prayer of mine for you all making request with joy. Perhaps the first part of this verse is better joined with Php_1:3, "I thank my God … always in every prayer of mine for you all;" so Bishop Lightfoot The Greek word for "prayer" and "request "is the same, better rendered "my supplication," he as the R.V.; it implies not merely a lifting up of the heart to God, but an earnest entreaty for a necessary gift. We meet now for the first time with that "joy" which is the keynote of this Epistle. "Summa epistolae, Gaudeo; gaudete;" so Bengel, who continues, "This Epistle of joy well follows that to the Ephesians, where love reigns. 'The fruit of the Spirit is love, joy.' Joy gives life to prayer."
5For your fellowship in the gospel from the first day until now;
Jamieson-Fausset-Brown
5. Ground of his "thanking God" (Php 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1Co 1:9) and of the Father (1Jo 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2Co 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Php 4:10, 15, "communicated ... concerning giving"; 2Co 9:13; Ga 6:6; He 13:16, "To communicate forget not").
5. Ground of his "thanking God" (Php 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1Co 1:9) and of the Father (1Jo 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2Co 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Php 4:10, 15, "communicated ... concerning giving"; 2Co 9:13; Ga 6:6; He 13:16, "To communicate forget not").
The Pulpit Commentary
For your fellowship in the gospel from the first day until now; rather, as R.V., for your fellowship in furtherance of the gospel. This verse should be taken in connection with Php_1:3. St. Paul thanks God for their help, their co-operation towards the work of the gospel. They helped forward the work by their prayers, their labors, and their liberal bounty. This fellowship began "in the beginning of the gospel," when the Philippians sent aid to the apostle at Thessalonica and Corinth; it continued "until now" ten years; they had just sent their alms to St. Paul at Rome by phroditus (Php_4:10).
For your fellowship in the gospel from the first day until now; rather, as R.V., for your fellowship in furtherance of the gospel. This verse should be taken in connection with Php_1:3. St. Paul thanks God for their help, their co-operation towards the work of the gospel. They helped forward the work by their prayers, their labors, and their liberal bounty. This fellowship began "in the beginning of the gospel," when the Philippians sent aid to the apostle at Thessalonica and Corinth; it continued "until now" ten years; they had just sent their alms to St. Paul at Rome by phroditus (Php_4:10).
6Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
Jamieson-Fausset-Brown
6. confident--This confidence nerves prayers and thanksgivings (Php 1:3, 4).
this very thing--the very thing which he prays for (Php 1:4) is the matter of his believing confidence (Mr 11:24; 1Jo 5:14, 15). Hence the result is sure.
he which hath begun--God (Php 2:13).
a good work--Any work that God begins, He will surely finish (1Sa 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Is 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Php 1:5; Psa 37:24; 89:33; 138:8; Joh 10:28, 29; Ro 8:29, 35-39; 11:1, 2 He 6:17-19; Jas 1:17; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (De 33:3; Is 27:3; 1Pe 1:5).
perform it until--"perfect it up to" [Alford, Ellicott, and others].
the day of ... Christ--(Php 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.
6. confident--This confidence nerves prayers and thanksgivings (Php 1:3, 4).
this very thing--the very thing which he prays for (Php 1:4) is the matter of his believing confidence (Mr 11:24; 1Jo 5:14, 15). Hence the result is sure.
he which hath begun--God (Php 2:13).
a good work--Any work that God begins, He will surely finish (1Sa 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Is 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Php 1:5; Psa 37:24; 89:33; 138:8; Joh 10:28, 29; Ro 8:29, 35-39; 11:1, 2 He 6:17-19; Jas 1:17; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (De 33:3; Is 27:3; 1Pe 1:5).
perform it until--"perfect it up to" [Alford, Ellicott, and others].
the day of ... Christ--(Php 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.
The Pulpit Commentary
Being confident of this very thing. St. Paul's thanksgiving refers, not only to the past, but also to the future. He has a confident trustfulness in God's power and love. The words αὐτὸ τοῦτο might mean "on this account," i.e. on account of the perseverance described in Php_1:5, but the order seems to support the ordinary rendering. That he which hath begun a good work in you will perform it; rather, as R.V., which began. Both ἐναρξάμενος and ἐπιτελέσει have (Bishop Lightfoot) a sacrificial reference. The good work is self-consecration, the sacrifice of themselves, their souls and bodies, issuing in the co-operation of labor and almsgiving. This sacrificial metaphor recurs in Php_2:17. The good work is God's; he began it and he will perfect it. The beginning (Bengel) is the pledge of the consummation. Yet it is also their work—their co-operation towards the gospel (comp. Php_2:12, Php_2:13). Until the day of Jesus Christ. The perfecting will go on until the great day. To the individual Christian that clay is practically the day of his death; though, indeed, the process of perfecting may be going on in the holy dead till they obtain their perfect consummation and bliss both in body and soul. These words do not imply that St. Paul expected the second advent during the life of his Philippian converts. The words "in you" must be understood as meaning "in your hearts," not merely "among you."
Being confident of this very thing. St. Paul's thanksgiving refers, not only to the past, but also to the future. He has a confident trustfulness in God's power and love. The words αὐτὸ τοῦτο might mean "on this account," i.e. on account of the perseverance described in Php_1:5, but the order seems to support the ordinary rendering. That he which hath begun a good work in you will perform it; rather, as R.V., which began. Both ἐναρξάμενος and ἐπιτελέσει have (Bishop Lightfoot) a sacrificial reference. The good work is self-consecration, the sacrifice of themselves, their souls and bodies, issuing in the co-operation of labor and almsgiving. This sacrificial metaphor recurs in Php_2:17. The good work is God's; he began it and he will perfect it. The beginning (Bengel) is the pledge of the consummation. Yet it is also their work—their co-operation towards the gospel (comp. Php_2:12, Php_2:13). Until the day of Jesus Christ. The perfecting will go on until the great day. To the individual Christian that clay is practically the day of his death; though, indeed, the process of perfecting may be going on in the holy dead till they obtain their perfect consummation and bliss both in body and soul. These words do not imply that St. Paul expected the second advent during the life of his Philippian converts. The words "in you" must be understood as meaning "in your hearts," not merely "among you."
7Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
Jamieson-Fausset-Brown
7. meet--Greek, "just."
to think this--to have the prayerful confidence I expressed (Php 1:4-6).
of you--literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.
because, &c.--Punctuate and translate, "Because I have you in my heart (so Php 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart ... being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2Co 3:2; 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Ac 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Php 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Php 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Php 1:28-30), and by imparting to me of your substance (Php 4:15). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.
7. meet--Greek, "just."
to think this--to have the prayerful confidence I expressed (Php 1:4-6).
of you--literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.
because, &c.--Punctuate and translate, "Because I have you in my heart (so Php 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart ... being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2Co 3:2; 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Ac 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Php 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Php 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Php 1:28-30), and by imparting to me of your substance (Php 4:15). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.
The Pulpit Commentary
Even as it is meet for me to think this of you all. It is meet; rather, just, right. To think this; to entertain this confidence concerning you. Because I have you in my heart; or, because you have me in your heart. But the order of the words, and Php_1:8, make the first rendering the more probable. His love for them increases his confidence. Inasmuch as both in my bonds, and in the defence and confirmation of the gospel. These words may be taken with the preceding, "I have you in my heart during my imprisonment and defense." So Chrysostom, whose words are very striking: Οὕτω γάρ ἐστι τυραννικὸν ὁ ἔρως ὁ πνευματικὸς ὡς μηδενὶ παραχωρεῖν καιρῷ. But it is, perhaps, more natural to take them with the following. Ye all are partakers of my grace; rather, ye all are partakers with me of the grace. They were partakers of the grace of God given to him in his bonds and in his work. The like grace was given to them both for the passive and active sides of the Christian life—both in endurance of suffering and in propagating the gospel. Thus there seems to be no reference in the words "defense and confirmation'' to his public defense before Caesar (which probably had not yet taken place), but generally to his work of preaching the gospel, which was both apologetic, meeting the objections of adversaries, and aggressive, asserting the truth.
Even as it is meet for me to think this of you all. It is meet; rather, just, right. To think this; to entertain this confidence concerning you. Because I have you in my heart; or, because you have me in your heart. But the order of the words, and Php_1:8, make the first rendering the more probable. His love for them increases his confidence. Inasmuch as both in my bonds, and in the defence and confirmation of the gospel. These words may be taken with the preceding, "I have you in my heart during my imprisonment and defense." So Chrysostom, whose words are very striking: Οὕτω γάρ ἐστι τυραννικὸν ὁ ἔρως ὁ πνευματικὸς ὡς μηδενὶ παραχωρεῖν καιρῷ. But it is, perhaps, more natural to take them with the following. Ye all are partakers of my grace; rather, ye all are partakers with me of the grace. They were partakers of the grace of God given to him in his bonds and in his work. The like grace was given to them both for the passive and active sides of the Christian life—both in endurance of suffering and in propagating the gospel. Thus there seems to be no reference in the words "defense and confirmation'' to his public defense before Caesar (which probably had not yet taken place), but generally to his work of preaching the gospel, which was both apologetic, meeting the objections of adversaries, and aggressive, asserting the truth.
8For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Jamieson-Fausset-Brown
8. Confirmation of Php 1:7.
record--that is, witness.
in the bowels of Jesus Christ--"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jr 31:20) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].
8. Confirmation of Php 1:7.
record--that is, witness.
in the bowels of Jesus Christ--"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jr 31:20) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].
The Pulpit Commentary
For God is my record—rather, witness (comp. Rom_1:9)—how greatly I long after you all in the bowels of Jesus Christ. The word σπλάγχνα, here rendered "bowels," means the heart, liver, etc.. he not the entrails. The expression is remarkable, and is well illustrated by Bengel's striking words, "Paulus non in Pauli, sed Jesu Christi movetur visceribus." "Not I, but Christ liveth in me." He is so united with Christ that he feels with the heart of Christ, he loves with the love of Christ.
For God is my record—rather, witness (comp. Rom_1:9)—how greatly I long after you all in the bowels of Jesus Christ. The word σπλάγχνα, here rendered "bowels," means the heart, liver, etc.. he not the entrails. The expression is remarkable, and is well illustrated by Bengel's striking words, "Paulus non in Pauli, sed Jesu Christi movetur visceribus." "Not I, but Christ liveth in me." He is so united with Christ that he feels with the heart of Christ, he loves with the love of Christ.
9And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
Jamieson-Fausset-Brown
9. The subject of his prayer for them (Php 1:4).
your love--to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Php 2:2; 4:2).
knowledge--of doctrinal and practical truth.
judgment--rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.
9. The subject of his prayer for them (Php 1:4).
your love--to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Php 2:2; 4:2).
knowledge--of doctrinal and practical truth.
judgment--rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.
The Pulpit Commentary
And this I pray. This is the purport of the prayer already mentioned in Php_1:4. The conjunction ἵνα marks the end of St. Paul's prayer, and so its purport. That your love may abound yet more and more. Your love; not love for the apostle only, but the grace of Christian charity. St. Paul finds no fault with the Philippians, but "ignis in apostolo nunquam dicit, Sufficit" (Bengel). He prays for their continued growth in love, but not unintelligent love. In knowledge and in all judgment. Ἐπίγνωσις is a stronger word than γνῶσις: it means full, complete knowledge. The Greek αἴσθησις (literally, sense) occurs only here in the New Testament, though αἰσθητήρια (organs of sense) is found in Heb_5:14. "Discernment," the rendering of R.V., is more correct than "judgment." It is, Bishop Wordsworth says, "that delicate tact and instinct, which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong." It cannot exist without love. "Every one that loveth is born of God, and knoweth God." With love there comes a spiritual sense, spiritual sight, spiritual hearing, a sense of the beauty of holiness, a fine perception of Christian propriety; ἡ ἀγάπη οὐκ ἀσχημονεῖ.
And this I pray. This is the purport of the prayer already mentioned in Php_1:4. The conjunction ἵνα marks the end of St. Paul's prayer, and so its purport. That your love may abound yet more and more. Your love; not love for the apostle only, but the grace of Christian charity. St. Paul finds no fault with the Philippians, but "ignis in apostolo nunquam dicit, Sufficit" (Bengel). He prays for their continued growth in love, but not unintelligent love. In knowledge and in all judgment. Ἐπίγνωσις is a stronger word than γνῶσις: it means full, complete knowledge. The Greek αἴσθησις (literally, sense) occurs only here in the New Testament, though αἰσθητήρια (organs of sense) is found in Heb_5:14. "Discernment," the rendering of R.V., is more correct than "judgment." It is, Bishop Wordsworth says, "that delicate tact and instinct, which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong." It cannot exist without love. "Every one that loveth is born of God, and knoweth God." With love there comes a spiritual sense, spiritual sight, spiritual hearing, a sense of the beauty of holiness, a fine perception of Christian propriety; ἡ ἀγάπη οὐκ ἀσχημονεῖ.
10That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ.
Jamieson-Fausset-Brown
10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Ro 2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?
sincere--from a Greek root. Examined in the sunlight and found pure.
without offence--not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.
till--rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.
10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Ro 2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?
sincere--from a Greek root. Examined in the sunlight and found pure.
without offence--not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.
till--rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.
The Pulpit Commentary
That ye may approve things that are excellent. Love, issuing in spiritual discernment, would enable them to recognize, to test, to prove things that are excellent; so Bengel, "Non modo prae malts bona, seal in bonds optima." This seems better than the alternative rendering, "to prove the things that differ" (comp. Rom_2:18). That ye may be sincere and without offense till the day of Christ. Εἰλικρινής according to the common derivation (from εἵλη, sunlight, and κρίνω), means "judged in the full light of the sun," that is, pure, true; comp. Joh_2:21, "He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." According to another possible derivation, the word would mean "unmixed," that is, genuine, sincere. "Without offense" may be taken actively or passively; without giving offense (causing stumbling) to others, or without stumbling themselves. Perhaps the latter sense is more suitable here. He prays that the Philippians may be true and pure inwardly, and blameless in their outward lives. "Till," rather, "against the day of Christ." The preposition εἰς does not denote time only, as ἄχρις in Verse 6; it implies preparation.
That ye may approve things that are excellent. Love, issuing in spiritual discernment, would enable them to recognize, to test, to prove things that are excellent; so Bengel, "Non modo prae malts bona, seal in bonds optima." This seems better than the alternative rendering, "to prove the things that differ" (comp. Rom_2:18). That ye may be sincere and without offense till the day of Christ. Εἰλικρινής according to the common derivation (from εἵλη, sunlight, and κρίνω), means "judged in the full light of the sun," that is, pure, true; comp. Joh_2:21, "He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." According to another possible derivation, the word would mean "unmixed," that is, genuine, sincere. "Without offense" may be taken actively or passively; without giving offense (causing stumbling) to others, or without stumbling themselves. Perhaps the latter sense is more suitable here. He prays that the Philippians may be true and pure inwardly, and blameless in their outward lives. "Till," rather, "against the day of Christ." The preposition εἰς does not denote time only, as ἄχρις in Verse 6; it implies preparation.
11Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Jamieson-Fausset-Brown
11. The oldest manuscripts read the singular, "fruit." So Ga 5:22 (see on Ga 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Ep 5:9) Jas 3:18, "the fruit of righteousness" (He 12:11); Ro 6:22, "fruit unto holiness."
which are--"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].
11. The oldest manuscripts read the singular, "fruit." So Ga 5:22 (see on Ga 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Ep 5:9) Jas 3:18, "the fruit of righteousness" (He 12:11); Ro 6:22, "fruit unto holiness."
which are--"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].
The Pulpit Commentary
Being filled with the fruits of righteousness. The best manuscripts read "fruit." He prays that their love may abound, not only in knowledge and discernment, but also in the fruit of holy living. The fruit of righteousness is sanctification, which springs from justification, and manifests itself in holy living (comp. Amo_6:12; Gal_5:22). Which are by Jesus Christ; rather, through. The righteousness of God's saints is not that" which is of the Law, but that which is through the faith of Christ" (comp. Joh_15:4). The branch lives by the life of the vine; the Christian lives by the life of Christ. It is his life, living in, assimilated by the Christian soul, which brings forth the fruit of righteousness. Unto the glory and praise of God. The righteousness of God's saints, springing from the abiding presence of Christ, shows forth the glory of God. The glory of God is his majesty in itself; praise is the acknowledgment of this majesty by the voice and heart of man. The glory of God is the end of all Christian effort.
Being filled with the fruits of righteousness. The best manuscripts read "fruit." He prays that their love may abound, not only in knowledge and discernment, but also in the fruit of holy living. The fruit of righteousness is sanctification, which springs from justification, and manifests itself in holy living (comp. Amo_6:12; Gal_5:22). Which are by Jesus Christ; rather, through. The righteousness of God's saints is not that" which is of the Law, but that which is through the faith of Christ" (comp. Joh_15:4). The branch lives by the life of the vine; the Christian lives by the life of Christ. It is his life, living in, assimilated by the Christian soul, which brings forth the fruit of righteousness. Unto the glory and praise of God. The righteousness of God's saints, springing from the abiding presence of Christ, shows forth the glory of God. The glory of God is his majesty in itself; praise is the acknowledgment of this majesty by the voice and heart of man. The glory of God is the end of all Christian effort.
Paul's Imprisonment Advances the Gospel
12But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Jamieson-Fausset-Brown
12. understand--Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.
the things which happened unto me--Greek, "the things concerning me."
rather--so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [Bengel] (Php 1:19, 28; Php 2:17).
12. understand--Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.
the things which happened unto me--Greek, "the things concerning me."
rather--so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [Bengel] (Php 1:19, 28; Php 2:17).
The Pulpit Commentary
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel. After thanksgiving and prayer, St. Paul turns to his own imprisonment at Rome. That imprisonment, he says, has resulted in the furtherance of the gospel, rather than, as might have been expected, in its hindrance.
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel. After thanksgiving and prayer, St. Paul turns to his own imprisonment at Rome. That imprisonment, he says, has resulted in the furtherance of the gospel, rather than, as might have been expected, in its hindrance.
13So that my bonds in Christ are manifest in all the palace, and in all other places;
Jamieson-Fausset-Brown
13. my bonds in Christ--rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.
palace--literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which Php 4:22 shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Ac 28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction.
in all other places--so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.
13. my bonds in Christ--rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.
palace--literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which Php 4:22 shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Ac 28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction.
in all other places--so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.
The Pulpit Commentary
So that my bonds in Christ are manifest; rather, as R.V., so that my bonds became manifest in Christ. At first he seemed like ether prisoners; afterwards it became known that he suffered bonds, not for any crime, but in Christ, i.e. in fellowship with Christ and in consequence of the relation in which he stood to Christ. In all the palace; rather, as R.V., throughout the whole Praetorian Guard; literally, in the whole praetorium, The word elsewhere means a governor's house: Pilate's house in the Gospels, Herod's palace in Act_23:35. But at Rome the name so used would give unnecessary offense, and there is no proof that it was ever used for the palatium there. St. Paul must have heard it constantly as the name of the Praetorian regiment; he was kept chained to a soldier of that corps (Act_28:16); and as his guard was continually relieved, his name and sufferings for Christ would become gradually known throughout the force. Others, on the authority of a passage in Dion Cassius, understand the word of the barracks of that part of the Praetorian guard attached to the imperial residence on the Palatine. But the passage relates to the time of Augustus, before the Praetorian cohorts were established by Tiberius in the camp outside of the Colline Gate. And in all other places; rather, as R.V. and to all the rest; generally, that is, throughout the city.
So that my bonds in Christ are manifest; rather, as R.V., so that my bonds became manifest in Christ. At first he seemed like ether prisoners; afterwards it became known that he suffered bonds, not for any crime, but in Christ, i.e. in fellowship with Christ and in consequence of the relation in which he stood to Christ. In all the palace; rather, as R.V., throughout the whole Praetorian Guard; literally, in the whole praetorium, The word elsewhere means a governor's house: Pilate's house in the Gospels, Herod's palace in Act_23:35. But at Rome the name so used would give unnecessary offense, and there is no proof that it was ever used for the palatium there. St. Paul must have heard it constantly as the name of the Praetorian regiment; he was kept chained to a soldier of that corps (Act_28:16); and as his guard was continually relieved, his name and sufferings for Christ would become gradually known throughout the force. Others, on the authority of a passage in Dion Cassius, understand the word of the barracks of that part of the Praetorian guard attached to the imperial residence on the Palatine. But the passage relates to the time of Augustus, before the Praetorian cohorts were established by Tiberius in the camp outside of the Colline Gate. And in all other places; rather, as R.V. and to all the rest; generally, that is, throughout the city.
14And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
Jamieson-Fausset-Brown
14. Translate as Greek, "And that (Php 1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. Ellicott translates, "Trusting in the Lord."
by my bonds--encouraged by my patience in bearing my bonds.
much more bold--Translate as Greek, "are more abundantly bold."
14. Translate as Greek, "And that (Php 1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. Ellicott translates, "Trusting in the Lord."
by my bonds--encouraged by my patience in bearing my bonds.
much more bold--Translate as Greek, "are more abundantly bold."
The Pulpit Commentary
And many of the brethren in the Lord; rather, and that most. Most of the brethren took courage; there were exceptions. Waxing confident by my bonds. The words, "in the Lord," are perhaps better taken with being "confident." Their confidence rests upon St. Paul's bonds, but it is in the Lord. St. Paul's example gives them courage, because they know that he is suffering for the love of Christ, and is supported in his sufferings by the grace of Christ. Are much more bold to speak the word without fear; better, more abundantly, as R.V. The best manuscripts read here, "the Word of God."
And many of the brethren in the Lord; rather, and that most. Most of the brethren took courage; there were exceptions. Waxing confident by my bonds. The words, "in the Lord," are perhaps better taken with being "confident." Their confidence rests upon St. Paul's bonds, but it is in the Lord. St. Paul's example gives them courage, because they know that he is suffering for the love of Christ, and is supported in his sufferings by the grace of Christ. Are much more bold to speak the word without fear; better, more abundantly, as R.V. The best manuscripts read here, "the Word of God."
15Some indeed preach Christ even of envy and strife; and some also of good will:
Jamieson-Fausset-Brown
15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Ro 14:1-23; 1Co 3:10-15; 9:1, &c.; 2Co 11:1-4).
some also of--rather, "for"
good will--answering to "the brethren" (Php 1:14); some being well disposed to him.
15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Ro 14:1-23; 1Co 3:10-15; 9:1, &c.; 2Co 11:1-4).
some also of--rather, "for"
good will--answering to "the brethren" (Php 1:14); some being well disposed to him.
The Pulpit Commentary
Some indeed preach Christ even of envy and strife. The Judaizing party, whom St. Paul censures in Php_3:2, preached Christ, but not from pure motives. Like the writers of the pseudo-Clementines, they envied St. Paul, and in the wicked madness of the odium theologicum, they wished to distress St. Paul, to depreciate his preaching, and to exalt their own. And some also of good will. The word generally means God's good pleasure, as in Php_2:13, but here simply good will, benevolence towards St. Paul.
Php_1:16, Php_1:17
These two verses must change places according to the reading of the best manuscripts. The clauses are inverted by the figure chiasmus. But the other of love; read, as R.V., the one do it of love. This is better than the other possible rendering, "those who are of love do it." Knowing that I am set for the defense of the gospel. Κεῖμαι. I am set or appointed, as in 1Th_2:3; not, as some understand, I lie in prison. They preach Christ out of love—love for Christ, and love for Paul for Christ's sake. The one preach Christ of contention; read and translate, as R.V., but the other proclaim Christ of faction; perhaps rather, announce (καταγγέλλουσιν); bring news of Christ; and that they do out of factious-ness. Ἐριθεία, derived from ἕριθος, a hired servant, means labor for hire, and is commonly used of hired canvassers, in the sense of factiousness, party spirit. It is reckoned by St. Paul in Gal_5:20 among the works of the flesh, and is condemned also in Rom_2:8. Not sincerely, supposing to add affliction to my bonds; rather, as R.V. (reading with the best manuscripts ἐγείρειν), thinking to raise up affliction for me in my bonds. Their motives were not pure; they wished to make St. Paul feel the helplessness of imprisonment, and to increase his affliction by opposing his doctrines, and by forming a party insisting on the observance of the ceremonial law. Bishop Lightfoot translates θλίψιν ἐγείρειν "to make my chains gall me."
Some indeed preach Christ even of envy and strife. The Judaizing party, whom St. Paul censures in Php_3:2, preached Christ, but not from pure motives. Like the writers of the pseudo-Clementines, they envied St. Paul, and in the wicked madness of the odium theologicum, they wished to distress St. Paul, to depreciate his preaching, and to exalt their own. And some also of good will. The word generally means God's good pleasure, as in Php_2:13, but here simply good will, benevolence towards St. Paul.
Php_1:16, Php_1:17
These two verses must change places according to the reading of the best manuscripts. The clauses are inverted by the figure chiasmus. But the other of love; read, as R.V., the one do it of love. This is better than the other possible rendering, "those who are of love do it." Knowing that I am set for the defense of the gospel. Κεῖμαι. I am set or appointed, as in 1Th_2:3; not, as some understand, I lie in prison. They preach Christ out of love—love for Christ, and love for Paul for Christ's sake. The one preach Christ of contention; read and translate, as R.V., but the other proclaim Christ of faction; perhaps rather, announce (καταγγέλλουσιν); bring news of Christ; and that they do out of factious-ness. Ἐριθεία, derived from ἕριθος, a hired servant, means labor for hire, and is commonly used of hired canvassers, in the sense of factiousness, party spirit. It is reckoned by St. Paul in Gal_5:20 among the works of the flesh, and is condemned also in Rom_2:8. Not sincerely, supposing to add affliction to my bonds; rather, as R.V. (reading with the best manuscripts ἐγείρειν), thinking to raise up affliction for me in my bonds. Their motives were not pure; they wished to make St. Paul feel the helplessness of imprisonment, and to increase his affliction by opposing his doctrines, and by forming a party insisting on the observance of the ceremonial law. Bishop Lightfoot translates θλίψιν ἐγείρειν "to make my chains gall me."
16The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
Jamieson-Fausset-Brown
16-17. The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, 1Th 3:3) for the defense of the Gospel (Php 1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [Alford]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (Ga 6:12, 13; however, see on Php 1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (Php 1:18), so far am I from being troubled at it.
16-17. The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, 1Th 3:3) for the defense of the Gospel (Php 1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [Alford]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (Ga 6:12, 13; however, see on Php 1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (Php 1:18), so far am I from being troubled at it.
17But the other of love, knowing that I am set for the defence of the gospel.
18What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
Jamieson-Fausset-Brown
18. What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, Php 1:16) or in truth (out of true 'love' to Christ, Php 1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Ga 1:6-8); though probably having some of the Jewish leaven (see on Php 1:15,16), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of Christ," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions (Psa 76:10; Is 10:5, 7).
18. What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, Php 1:16) or in truth (out of true 'love' to Christ, Php 1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Ga 1:6-8); though probably having some of the Jewish leaven (see on Php 1:15,16), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of Christ," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions (Psa 76:10; Is 10:5, 7).
The Pulpit Commentary
What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; rather, only that, as R.V. (comp. Act_20:23). What is the result of all this preaching? Only that Christ is announced, that the story of Christ is told. The motives of the preachers may not be good, but the result is good; the gospel facts are made more widely known, not only by those who preach in sincerity, but even by means of those who strive to promote their own party ends under the pretense of preaching Christ. And I therein do rejoice, yea, and will rejoice. St. Paul rejoices in the good which God brings out of evil; though that good is produced by the outward agency of his own adversaries. Yea, and I shall rejoice. He will not allow himself to be vexed by the bitterness of his opponents, he will not imitate their party spirit; his joy will continue, for he knows that, in spite of present hindrances, the result is assured.
What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; rather, only that, as R.V. (comp. Act_20:23). What is the result of all this preaching? Only that Christ is announced, that the story of Christ is told. The motives of the preachers may not be good, but the result is good; the gospel facts are made more widely known, not only by those who preach in sincerity, but even by means of those who strive to promote their own party ends under the pretense of preaching Christ. And I therein do rejoice, yea, and will rejoice. St. Paul rejoices in the good which God brings out of evil; though that good is produced by the outward agency of his own adversaries. Yea, and I shall rejoice. He will not allow himself to be vexed by the bitterness of his opponents, he will not imitate their party spirit; his joy will continue, for he knows that, in spite of present hindrances, the result is assured.
19For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
Jamieson-Fausset-Brown
19. turn to my salvation--"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (He 9:28) to me and all whose "earnest expectation" (Php 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Php 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15).
through your prayer and the supply--The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."
19. turn to my salvation--"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (He 9:28) to me and all whose "earnest expectation" (Php 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Php 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15).
through your prayer and the supply--The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."
The Pulpit Commentary
For I know that this shall turn to my salvation. Τοῦτο, this, refers to the general preaching of Christ, rather than (as Calvin and others interpret) to the affliction raised up for St. Paul. The opposition of his enemies will stir him up to greater activity and earnestness, and so conduce to his spiritual well-being now and to his salvation hereafter. This he knows, for "all things work together for good to them that love God." Some, as Chrysostom, understand σωτηρία here of present safety or deliverance from prison; but this seems improbable. The words are quoted from Job_13:16, Septuagint Version. Through your prayer, and the supply of the Spirit of Jesus Christ. He knows that they pray for him; he humbly believes that those prayers assist him in working out his own salvation. As the prayer ascends, says Bengel, the supply of the Spirit descends; comp. Gal_2:5, "He that ministereth ['supplieth,' R.V.] to you the Spirit." The Spirit is the supply; the Lord Jesus sends the quickening Spirit from the Father. Others, as Meyer, make the genitive subjective, and interpret "the aid which the Spirit supplies." The Spirit is here called "the Spirit of Jesus Christ"—"proceeding from the Father and the Son." So also Gal_4:6; Rom_8:9; Act_16:7 (in the true reading), "the Spirit of Jesus."
For I know that this shall turn to my salvation. Τοῦτο, this, refers to the general preaching of Christ, rather than (as Calvin and others interpret) to the affliction raised up for St. Paul. The opposition of his enemies will stir him up to greater activity and earnestness, and so conduce to his spiritual well-being now and to his salvation hereafter. This he knows, for "all things work together for good to them that love God." Some, as Chrysostom, understand σωτηρία here of present safety or deliverance from prison; but this seems improbable. The words are quoted from Job_13:16, Septuagint Version. Through your prayer, and the supply of the Spirit of Jesus Christ. He knows that they pray for him; he humbly believes that those prayers assist him in working out his own salvation. As the prayer ascends, says Bengel, the supply of the Spirit descends; comp. Gal_2:5, "He that ministereth ['supplieth,' R.V.] to you the Spirit." The Spirit is the supply; the Lord Jesus sends the quickening Spirit from the Father. Others, as Meyer, make the genitive subjective, and interpret "the aid which the Spirit supplies." The Spirit is here called "the Spirit of Jesus Christ"—"proceeding from the Father and the Son." So also Gal_4:6; Rom_8:9; Act_16:7 (in the true reading), "the Spirit of Jesus."
20According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
Jamieson-Fausset-Brown
20. According to my earnest expectation--The Greek expresses, "expectation with uplifted head (Lu 21:28) and outstretched neck." Ro 8:19 is the only other place in the New Testament that the word occurs. Tittmann says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" (Php 1:19).
in nothing I shall be ashamed--in nothing have reason to be ashamed of "my work for God, or His work in me" [Alford]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [Estius]. So "ashamed" is used in Ro 9:33.
all boldness--"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."
so now also--when "my body" is "in bonds" (Php 1:17).
Christ--not Paul, "shall be magnified."
life, or by death--Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.
20. According to my earnest expectation--The Greek expresses, "expectation with uplifted head (Lu 21:28) and outstretched neck." Ro 8:19 is the only other place in the New Testament that the word occurs. Tittmann says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" (Php 1:19).
in nothing I shall be ashamed--in nothing have reason to be ashamed of "my work for God, or His work in me" [Alford]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [Estius]. So "ashamed" is used in Ro 9:33.
all boldness--"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."
so now also--when "my body" is "in bonds" (Php 1:17).
Christ--not Paul, "shall be magnified."
life, or by death--Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.
The Pulpit Commentary
According to my earnest expectation and my hope, that in nothing I shall be ashamed. The Greek word for "earnest expectation," which occurs also in Rom_8:19, means literally, a watching with outstretched head, with the attention concentrated on one object, and turned away from all others. Neither his sufferings nor the opposition of the Judaizers will put him to shame. But that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. After " boldness" (literally, boldness of speech) we should expect the active form, "I shall magnify." St. Paul, in his humility, prefers the pasture, "Christ shall be magnified.'' Boldness of speech was to be his part, the glory should be Christ's. Whatever the issue might be, whether a life of Christian labor or a martyr's death, it would be well. The apostles were not omniscient, says Bengel, in relation to their own future lot; they lived in faith and hope.
According to my earnest expectation and my hope, that in nothing I shall be ashamed. The Greek word for "earnest expectation," which occurs also in Rom_8:19, means literally, a watching with outstretched head, with the attention concentrated on one object, and turned away from all others. Neither his sufferings nor the opposition of the Judaizers will put him to shame. But that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. After " boldness" (literally, boldness of speech) we should expect the active form, "I shall magnify." St. Paul, in his humility, prefers the pasture, "Christ shall be magnified.'' Boldness of speech was to be his part, the glory should be Christ's. Whatever the issue might be, whether a life of Christian labor or a martyr's death, it would be well. The apostles were not omniscient, says Bengel, in relation to their own future lot; they lived in faith and hope.
To Live Is Christ, to Die Is Gain
21For to me to live is Christ, and to die is gain.
Jamieson-Fausset-Brown
21. For--in either event (Php 1:20) I must be the gainer, "For to me," &c.
to live is Christ--whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Ga 2:20).
to die is gain--not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object (Php 1:20), the change of state caused by death, so far from being a matter of shame (Php 1:20) or loss, as my enemies suppose, will be a positive "gain" to me.
21. For--in either event (Php 1:20) I must be the gainer, "For to me," &c.
to live is Christ--whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Ga 2:20).
to die is gain--not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object (Php 1:20), the change of state caused by death, so far from being a matter of shame (Php 1:20) or loss, as my enemies suppose, will be a positive "gain" to me.
The Pulpit Commentary
For to me to live is Christ, and to die is gain. Others, as Calvin, render (not so well), "For to me Christ is gain both in life and in death." The alternative suggested in Php_1:20 leads St. Paul to a short digression on the comparative advantages of life and death; he is content with either. Life is blessed, for it is Christ; comp. Col_2:4, "Christ, who is our Life," and Galatians it. 20, "Not I, but Christ liveth in me;" "Quit-quid rive, Christum vivo" (Bengel). The life of Christ lives, breathes, energizes, in the life of his saints. His flesh, his incarnate life is their meat; his blood, the mystery of his atonement, is the drink of their souls. He abideth in them, and they in him. And yet death is gain; the slate of death, not the act of dying, is meant (the infinitive is aorist, τὸ ἀποθανεῖν), for the dead in Christ are at home with the Lord (ἐνδημοῦντες πρὸς τὸν Κύριον) in a far more blessed sense than the saints on earth.
For to me to live is Christ, and to die is gain. Others, as Calvin, render (not so well), "For to me Christ is gain both in life and in death." The alternative suggested in Php_1:20 leads St. Paul to a short digression on the comparative advantages of life and death; he is content with either. Life is blessed, for it is Christ; comp. Col_2:4, "Christ, who is our Life," and Galatians it. 20, "Not I, but Christ liveth in me;" "Quit-quid rive, Christum vivo" (Bengel). The life of Christ lives, breathes, energizes, in the life of his saints. His flesh, his incarnate life is their meat; his blood, the mystery of his atonement, is the drink of their souls. He abideth in them, and they in him. And yet death is gain; the slate of death, not the act of dying, is meant (the infinitive is aorist, τὸ ἀποθανεῖν), for the dead in Christ are at home with the Lord (ἐνδημοῦντες πρὸς τὸν Κύριον) in a far more blessed sense than the saints on earth.
22But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
Jamieson-Fausset-Brown
22. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So Alford and Ellicott. Bengel takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. Grotius explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Php 1:21; compare Php 2:30; Ro 1:13). The second alternative, namely, dying, is taken up and handled, Php 2:17, "If I be offered."
22. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So Alford and Ellicott. Bengel takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. Grotius explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Php 1:21; compare Php 2:30; Ro 1:13). The second alternative, namely, dying, is taken up and handled, Php 2:17, "If I be offered."
The Pulpit Commentary
But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not; or perhaps, as Meyer, "I make not known." St. Paul wavers between his own personal longing for rest in Paradise with Christ, and the thought that the continuance of his life on earth might conduce to the spreading of the gospel. The grammar of the Greek sentence aptly represents the apostle's hesitation. The construction is almost hopelessly confused. Perhaps the interpretation of the R.V. is the simplest: "But if to live in the flesh,—if this is the fruit of my work, then what shall choose I wot not." Thus καρπός is parallel with κέρδος (Php_1:21); τὸ ζῇν ἐν σαρκι is also a gain, a fruit; the genitive is one of apposition; the work itself is the fruit. St. Paul, says Bengel, regards his work as fruit, others seek fruit from their work. Bishop Lightfoot proposes another rendering, "But what if my living in the flesh will bear fruit, etc.? In fact what to choose I know not." Surely, says Bengel, the Christian's lot is excellent; he can hesitate only in the choice of blessings; disappointed he cannot be.
But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not; or perhaps, as Meyer, "I make not known." St. Paul wavers between his own personal longing for rest in Paradise with Christ, and the thought that the continuance of his life on earth might conduce to the spreading of the gospel. The grammar of the Greek sentence aptly represents the apostle's hesitation. The construction is almost hopelessly confused. Perhaps the interpretation of the R.V. is the simplest: "But if to live in the flesh,—if this is the fruit of my work, then what shall choose I wot not." Thus καρπός is parallel with κέρδος (Php_1:21); τὸ ζῇν ἐν σαρκι is also a gain, a fruit; the genitive is one of apposition; the work itself is the fruit. St. Paul, says Bengel, regards his work as fruit, others seek fruit from their work. Bishop Lightfoot proposes another rendering, "But what if my living in the flesh will bear fruit, etc.? In fact what to choose I know not." Surely, says Bengel, the Christian's lot is excellent; he can hesitate only in the choice of blessings; disappointed he cannot be.
23For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
Jamieson-Fausset-Brown
23. For--The oldest manuscripts read, "But." "I know not (Php 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 2Ti 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [Bishop Pearson]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (He 12:24), [Bengel].
23. For--The oldest manuscripts read, "But." "I know not (Php 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 2Ti 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [Bishop Pearson]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (He 12:24), [Bengel].
The Pulpit Commentary
For I am in a strait betwixt two; rather, but (so the best manuscripts) I am straitened, hemmed in (Bishop Lightfoot) betwixt the two alternatives, life and death, pressing upon me, constraining me on either side. Having a desire to depart; having my desire set towards departing εἰς τὸ ἀναλῦσαι). The word occurs again in 2Ti_4:6, Ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως It is used of a ship, to loose from its moorings; or a camp, to break up; comp. 2Co_5:1, "If our earthly house of this tabernacle were dissolved (καταλυθῇ)." Probably here the metaphor is taken from tent life; to loosen, to remove the tent, the temporary abode, in the journey to the heavenly city. And to be with Christ. The holy dead are with Christ, they rest from their labors; they live unto God (Luk_20:38); they do not sleep idly without consciousness, for they are described in Holy Scripture as witnesses (Heb_12:1) of the race set before living Christians (comp. also 2Co_5:6, 2Co_5:8 and Act_7:59). Yet they are elsewhere described as sleeping (1Co_15:51, 1Co_15:52; 1Th_4:14, 1Th_4:15); for the rest of the spirits of just men in Paradise is as a sleep compared with the perfect consummation and bliss of God's elect, both in body and soul, in his everlasting glory. Which is far better; read and translate, for it is by much very far better. He piles up comparatives, as if unable to find words capable of expressing the glory of his hope.
For I am in a strait betwixt two; rather, but (so the best manuscripts) I am straitened, hemmed in (Bishop Lightfoot) betwixt the two alternatives, life and death, pressing upon me, constraining me on either side. Having a desire to depart; having my desire set towards departing εἰς τὸ ἀναλῦσαι). The word occurs again in 2Ti_4:6, Ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως It is used of a ship, to loose from its moorings; or a camp, to break up; comp. 2Co_5:1, "If our earthly house of this tabernacle were dissolved (καταλυθῇ)." Probably here the metaphor is taken from tent life; to loosen, to remove the tent, the temporary abode, in the journey to the heavenly city. And to be with Christ. The holy dead are with Christ, they rest from their labors; they live unto God (Luk_20:38); they do not sleep idly without consciousness, for they are described in Holy Scripture as witnesses (Heb_12:1) of the race set before living Christians (comp. also 2Co_5:6, 2Co_5:8 and Act_7:59). Yet they are elsewhere described as sleeping (1Co_15:51, 1Co_15:52; 1Th_4:14, 1Th_4:15); for the rest of the spirits of just men in Paradise is as a sleep compared with the perfect consummation and bliss of God's elect, both in body and soul, in his everlasting glory. Which is far better; read and translate, for it is by much very far better. He piles up comparatives, as if unable to find words capable of expressing the glory of his hope.
24Nevertheless to abide in the flesh is more needful for you.
Jamieson-Fausset-Brown
24. to abide--to continue somewhat longer.
for you--Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.
24. to abide--to continue somewhat longer.
for you--Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.
The Pulpit Commentary
Nevertheless to abide in the flesh is more needful for you. To abide by the flesh (if with some authorities the preposition is omitted), to hold to this human life with all its trials, is more needful for your sake. Meyer quotes Seneca, 'Epist.' 98, "Vitae suae adjici nihil desiderat sua causa, sed eorum, quibus utilis est."
Nevertheless to abide in the flesh is more needful for you. To abide by the flesh (if with some authorities the preposition is omitted), to hold to this human life with all its trials, is more needful for your sake. Meyer quotes Seneca, 'Epist.' 98, "Vitae suae adjici nihil desiderat sua causa, sed eorum, quibus utilis est."
25And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
Jamieson-Fausset-Brown
25. Translate, "And being confident of this."
I know, &c.--by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Php 2:23). He doubtless returned from his first captivity to Philippi (He 13:19; Phm 22).
joy of faith--Greek, "joy in your faith."
25. Translate, "And being confident of this."
I know, &c.--by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Php 2:23). He doubtless returned from his first captivity to Philippi (He 13:19; Phm 22).
joy of faith--Greek, "joy in your faith."
The Pulpit Commentary
And having this confidence, I know that I shall abide and continue with you all. Being persuaded of this, that my life is needful for you; or, as others render, "And this I certainly, confidently know." The first translation seems preferable, for St. Paul's assurance does not seem to rest on direct inspiration, but on a calculation of probabilities. The apostles could not always foresee their own future (Act_20:22). Bishop Lightfoot says, "The same word οἶδα is used Act_20:25, where he expresses his belief that he shall not see his Asiatic converts again. Viewed as infallible presentiments, the two are hardly reconcilable; for the one assumes, the other negatives, his release. The assurance here recorded was fulfilled (1Ti_1:3); while the presentiment there expressed was overruled by events (2Ti_1:15, 2Ti_1:18; 2Ti_4:20)." For your furtherance and joy of faith; for the progress and joy of your faith, that you may continually increase in faith and take delight in it. Joy is the key-note of this Epistle.
And having this confidence, I know that I shall abide and continue with you all. Being persuaded of this, that my life is needful for you; or, as others render, "And this I certainly, confidently know." The first translation seems preferable, for St. Paul's assurance does not seem to rest on direct inspiration, but on a calculation of probabilities. The apostles could not always foresee their own future (Act_20:22). Bishop Lightfoot says, "The same word οἶδα is used Act_20:25, where he expresses his belief that he shall not see his Asiatic converts again. Viewed as infallible presentiments, the two are hardly reconcilable; for the one assumes, the other negatives, his release. The assurance here recorded was fulfilled (1Ti_1:3); while the presentiment there expressed was overruled by events (2Ti_1:15, 2Ti_1:18; 2Ti_4:20)." For your furtherance and joy of faith; for the progress and joy of your faith, that you may continually increase in faith and take delight in it. Joy is the key-note of this Epistle.
26That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
Jamieson-Fausset-Brown
26. Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Php 1:19) through my presence again among you." Alford makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Php 2:16), answers plainly to "your rejoicing in respect to me" here.
26. Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Php 1:19) through my presence again among you." Alford makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Php 2:16), answers plainly to "your rejoicing in respect to me" here.
The Pulpit Commentary
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Glorying or boasting (καύχημα), not rejoicing. Perhaps rather, as Meyer," That the matter in which you have to glory [i.e. the bliss in which you rejoice as Christians] may increase abundantly in Christ Jesus [as the element or sphere of the glorying] in me [as the instrument or cause]."
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Glorying or boasting (καύχημα), not rejoicing. Perhaps rather, as Meyer," That the matter in which you have to glory [i.e. the bliss in which you rejoice as Christians] may increase abundantly in Christ Jesus [as the element or sphere of the glorying] in me [as the instrument or cause]."
Stand Firm in One Spirit
27Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
Jamieson-Fausset-Brown
27. Only--Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [Bengel].
let your conversation be--(Compare Php 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' He 12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Ep 2:19) be," &c.
I ... see ... hear--so Php 1:30. "Hear," in order to include both alternatives, must include the meaning know.
your affairs--your state.
in one spirit--the fruit of partaking of the Holy Spirit (Ep 4:3, 4).
with one mind--rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [Bengel].
striving together--with united effort.
27. Only--Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [Bengel].
let your conversation be--(Compare Php 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' He 12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Ep 2:19) be," &c.
I ... see ... hear--so Php 1:30. "Hear," in order to include both alternatives, must include the meaning know.
your affairs--your state.
in one spirit--the fruit of partaking of the Holy Spirit (Ep 4:3, 4).
with one mind--rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [Bengel].
striving together--with united effort.
The Pulpit Commentary
Only let your conversation be. St. Paul exhorts the Philippians to steadfastness. Only, whatever happens, whether I come or no, πολιτεύεσθε, behave as citizens (comp. Php_3:20, Ἡμῶν τὸ πολιτεῦμα and Eph_2:19, Συμπολῖται τῶν ἁγίων. The verb also occurs in Act_23:1, "I have lived (πεπολίτευμαι) in all good conscience towards God." St. Paul was himself a Roman citizen; he was writing from Rome; his presence the re was caused by his having exercised the rights of citizenship in appealing to Caesar. He was writing to a place largely inhabited by Roman citizens (for Philippi was a Roman colony), a place in which he had declared himself to be a Roman (Act_16:37). The metaphor was natural. Some of you are citizens of Rome, the imperial city; live, all of you, as citizens of the heavenly country, the city of the living God. As it becometh the gospel of Christ; rather, as R.V. margin, behave as citizens worthily of. There is a striking parallel in Polycarp's letter to these same Philippians (sect. 5). Ἑὰν πολιτευσώμεθα ἀξίως αὐτοῦ καὶ συμβασιλεύσομεν αὐτῷ literally, "If we live as citizens worthily of him, we shall also reign with him." That whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit. The metaphor is military, and follows naturally from the thought of citizenship. Philippi was a military colony, its chief magistrates were praetors, στρατηγοί (Act_16:20), literally, "generals" (comp. Eph_6:13 and Gal_5:1). Spirit is the highest part of our immaterial nature, which, when enlightened by the Holy Spirit of God, can rise into communion with God, and discern the truths of the world unseen. In one spirit; because the spirits of believers are knit together into one fellowship by the one Holy Spirit of God abiding in them all. This distinction between spirit and soul occurs again in 1Th_5:23. The soul is the lower part of our inner being, the seat of the appetites, passions, affections, connected above with the πνεῦμα, below with the σάρξ With one mind striving together for the faith of the gospel; with one soul (not mind); i.e. with all the desires and emotions concentrated on one object, all acting together in the one great work; comp. Act_4:32, "Striving together with one another for the faith," rather than "striving together with the faith." The personification of faith, though approved by high authority, seems forced and improbable. Faith is here used objectively; the faith of the gospel is the doctrine of the gospel, as Gal_1:23, "The faith which once he destroyed."
Only let your conversation be. St. Paul exhorts the Philippians to steadfastness. Only, whatever happens, whether I come or no, πολιτεύεσθε, behave as citizens (comp. Php_3:20, Ἡμῶν τὸ πολιτεῦμα and Eph_2:19, Συμπολῖται τῶν ἁγίων. The verb also occurs in Act_23:1, "I have lived (πεπολίτευμαι) in all good conscience towards God." St. Paul was himself a Roman citizen; he was writing from Rome; his presence the re was caused by his having exercised the rights of citizenship in appealing to Caesar. He was writing to a place largely inhabited by Roman citizens (for Philippi was a Roman colony), a place in which he had declared himself to be a Roman (Act_16:37). The metaphor was natural. Some of you are citizens of Rome, the imperial city; live, all of you, as citizens of the heavenly country, the city of the living God. As it becometh the gospel of Christ; rather, as R.V. margin, behave as citizens worthily of. There is a striking parallel in Polycarp's letter to these same Philippians (sect. 5). Ἑὰν πολιτευσώμεθα ἀξίως αὐτοῦ καὶ συμβασιλεύσομεν αὐτῷ literally, "If we live as citizens worthily of him, we shall also reign with him." That whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit. The metaphor is military, and follows naturally from the thought of citizenship. Philippi was a military colony, its chief magistrates were praetors, στρατηγοί (Act_16:20), literally, "generals" (comp. Eph_6:13 and Gal_5:1). Spirit is the highest part of our immaterial nature, which, when enlightened by the Holy Spirit of God, can rise into communion with God, and discern the truths of the world unseen. In one spirit; because the spirits of believers are knit together into one fellowship by the one Holy Spirit of God abiding in them all. This distinction between spirit and soul occurs again in 1Th_5:23. The soul is the lower part of our inner being, the seat of the appetites, passions, affections, connected above with the πνεῦμα, below with the σάρξ With one mind striving together for the faith of the gospel; with one soul (not mind); i.e. with all the desires and emotions concentrated on one object, all acting together in the one great work; comp. Act_4:32, "Striving together with one another for the faith," rather than "striving together with the faith." The personification of faith, though approved by high authority, seems forced and improbable. Faith is here used objectively; the faith of the gospel is the doctrine of the gospel, as Gal_1:23, "The faith which once he destroyed."
28And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
Jamieson-Fausset-Brown
28. terrified--literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.
which--your not being terrified.
evident token of perdition--if they would only perceive it (2Th 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.
to you of salvation--The oldest manuscripts read, "of your salvation"; not merely your temporal safety.
28. terrified--literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.
which--your not being terrified.
evident token of perdition--if they would only perceive it (2Th 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.
to you of salvation--The oldest manuscripts read, "of your salvation"; not merely your temporal safety.
The Pulpit Commentary
And in nothing terrified by your adversaries; literally, snared, as a frightened horse. Which is to them an evident token of perdition, but to you of salvation; translate, seeing that it (your courage) is to them an evident token of perdition, but (with the best manuscripts) of your salvation. And that of God. These words are to be taken with "an evident token." The courage of God's saints in the midst of dangers is a proof of his presence and favor, a token of final victory.
And in nothing terrified by your adversaries; literally, snared, as a frightened horse. Which is to them an evident token of perdition, but to you of salvation; translate, seeing that it (your courage) is to them an evident token of perdition, but (with the best manuscripts) of your salvation. And that of God. These words are to be taken with "an evident token." The courage of God's saints in the midst of dangers is a proof of his presence and favor, a token of final victory.
29For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
Jamieson-Fausset-Brown
29. For--rather, a proof that this is an evident token from God of your salvation, "Because," &c.
it is given--Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Ep 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Joh 1:12, 13).
believe on him--"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.
29. For--rather, a proof that this is an evident token from God of your salvation, "Because," &c.
it is given--Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Ep 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Joh 1:12, 13).
believe on him--"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.
The Pulpit Commentary
For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. On you it was conferred (ἐχαρίσθη) as a gracious gift, a free spontaneous act of Divine bounty. Faith in Christ is the gift of God, so is "the fellowship of his sufferings." It is not a burden, but a privilege:" In all these things we are more than conquerors through him that loved us."
For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. On you it was conferred (ἐχαρίσθη) as a gracious gift, a free spontaneous act of Divine bounty. Faith in Christ is the gift of God, so is "the fellowship of his sufferings." It is not a burden, but a privilege:" In all these things we are more than conquerors through him that loved us."
30Having the same conflict which ye saw in me, and now hear to be in me.
Jamieson-Fausset-Brown
30. ye saw in me--(Ac 16:12, 19, &c.; 1Th 2:2). I am "in nothing terrified by mine adversaries" (Php 1:29), so ought not ye. The words here, "ye saw ... and ... hear," answer to "I come and see you, or else ... hear" (Php 1:27).
30. ye saw in me--(Ac 16:12, 19, &c.; 1Th 2:2). I am "in nothing terrified by mine adversaries" (Php 1:29), so ought not ye. The words here, "ye saw ... and ... hear," answer to "I come and see you, or else ... hear" (Php 1:27).
The Pulpit Commentary
Having the same conflict which ye saw in me, and now hear to be in me. These words are best taken with Php_1:27, Php_1:28 and Php_1:29 being parenthetical. The apostle returns to the military or gladiatorial metaphor of a contest, ἀγών. He had himself been persecuted at Philippi (Act_16:1 Thessalonians Act_2:2); now the Philippians heard of his Roman imprisonment, and were themselves suffering similar persecutions.
Having the same conflict which ye saw in me, and now hear to be in me. These words are best taken with Php_1:27, Php_1:28 and Php_1:29 being parenthetical. The apostle returns to the military or gladiatorial metaphor of a contest, ἀγών. He had himself been persecuted at Philippi (Act_16:1 Thessalonians Act_2:2); now the Philippians heard of his Roman imprisonment, and were themselves suffering similar persecutions.
THE HOLY BIBLE
Philippians
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105