Paul ( Paulos ).

He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon.

Timothy ( Timotheos ).

In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Act 16:1, Act 16:13; Act 17:14). He had been there twice since (Act 19:22; Act 20:3.).

To all the saints ( pāsi tois hagiois ).

The word saint (hagios ) here is used for the professing Christians as in 1Co 1:2 which see as well as Rom 1:7 for the origin of the word. The word "all"(pāsi ) means that all individual believers are included. Paul employs this word frequently in Philippians.

In Christ Jesus ( en Christōi Iēsou ).

The centre for all Christian relations and activities for Paul and for us.

In Philippi ( en Philippois ).

See note on Act 16:12 for discussion of this name.

With the bishops ( sun episkopois ).

"Together with bishops,"thus singled out from "all the saints."See note on Act 20:17 and note on Act 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from episkeptomai , to look upon or after, to inspect, so the overseer or superintendent. In the second century episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders).

And deacons ( kai diakonois ).

Technical sense here of the other church officers as in 1Ti 3:8-13, not the general use as in Mat 22:13. The origin of the office is probably seen in Act 6:1-6. The term is often applied to preachers (1Co 3:5; 2Co 3:6). The etymology (dia , konis ) suggests raising a dust by hastening.

Upon ( epi ).

Basis of the thanksgiving.

All ( pāsēi ).

Note frequent use of "all"here (pāsēi , pantote , always, pāsēi , again, pantōn humōn , you all). The use of "you all"recurs several times (Phi 1:4, Phi 1:7 bis , Phi 1:8).

With joy ( meta charas ).

Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Act 16:25).

For your fellowship ( epi tēi Koinéōniāi humōn ).

"On the basis of your contribution"as in 2Co 8:4; 2Co 9:13; Act 2:42. The particular kind of "partnership"or "fellowship"involved is the contribution made by the Philippians for the spread of the gospel (Phi 1:7 sugKoinéōnous and Phi 4:14 where sugKoinéōnēsantes occurs).

In furtherance of the gospel ( eis to euaggelion ).

"For the gospel."

From the first day until now ( apo tēs prōtēs hēmeras achri tou nun ).

As when in Thessalonica (Phi 4:15.), in Corinth (Act 18:5; 2Co 11:7-10), and now in Rome.

Being confident ( pepoithōs ).

Second perfect active of peithō , to persuade.

This very thing ( auto touto ).

Accusative of the inner object with pepoithōs , "this thing itself."

Will perfect it ( epitelesei ).

Future active indicative of epiteleō , will fully (epi̇ ) finish. God began and God will consummate it (see note on 2Co 8:6 and note on Gal 3:3 where both words occur together as here), but not without their cooperation and partnership.

Until the day of Jesus Christ ( achri hēmeras Christou Iēsou ).

The second coming as in Phi 1:10. See note on 1Th 5:2, 1Th 5:4; 2Th 1:10; 2Th 2:2; 1Co 1:18; 1Co 3:13; 2Co 1:14; Rom 13:12. Paul never sets the time for the Lord’ s return, but he is cheered by that blessed hope.

Because I have you in my heart ( dia to echein me en tēi kardiāi humas ).

Or "because you hold me in your heart."Literally, "because of the holding me (or you) in the heart as to you (or me)."One accusative is the object of the infinitive echein , the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts.

In the defence ( en tēi apologiāi ).

Old word (our word apology, but not our idea of apologizing), in the original sense in Act 22:1; Act 25:16. So also in Phi 1:16 below.

Confirmation ( bebaiōsei ).

Old word from bebaioō (bebaios , bainō ), to make stable. In N.T. only here and Heb 6:16 about oath.

Partakers with me of grace ( sugKoinéōnous mou tēs charitos ).

Literally, "my Corinthians-sharers in grace"(objective genitive). "Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake"(Vincent, Int. Crit. Comm .).

My witness ( martus mou ).

Same solemn oath in Rom 1:9.

I long after ( epipothō ).

Longing (pothos ) directed toward (epi ) the Philippians. Old word, chiefly in Paul in N.T.

In the tender mercies ( en splagchnois ).

Literally "in the bowels"as the seat of the affections.

May abound ( perisseuēi ).

Present active subjunctive of perisseuō , may keep on overflowing, a perpetual flood of love, "yet more and more"(eti mallon kai mallon ), but with necessary limitations (river banks), "in knowledge"(en epignōsei , in full knowledge) "and all discernment"(pāsēi aisthēsei ). The delicate spiritual perception (aisthēsis , old word from aisthanomai , only here in N.T. as the verb only in Luk 9:45 in N.T.) can be cultivated as in aisthētērion (Heb 5:14)

So that ye may ( eis to humas ).

Either purpose or result (eis to plus infinitive as in Rom 1:11, Rom 1:20; Rom 3:26, etc.).

Approve the things that are excellent ( dokimazein ta diapheronta ).

Originally, "test the things that differ."Cf. same idiom in Rom 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization.

Sincere ( eilikrineis ).

Old word of uncertain origin from krinō , to judge, by heilē (sunlight) or to sift by rapid rolling (eilos ). At any rate it means pure, unsullied.

Void of offence ( aproskopoi ).

Alpha privative pros and koptō , to cut, "not stumbled against"(not causing others to stumble) or if active "not stumbling against."Passive sense probably, not active as in 1Co 10:32. Common in the papyri, though not in ancient Greek writers.

Fruits of righteousness ( karpon dikaiosunēs ).

Singular, collective idea, fruit of righteousness. Accusative case retained with perfect passive participle.

The things which happened unto me ( ta kat' eme ).

"The things concerning me"= "my affairs"as common in Josephus.

Have fallen out rather ( mallon elēluthen ).

"Have come rather."Second perfect active indicative of erchomai .

Unto the progress ( eis prokopēn ).

Late word from prokoptō , common verb, to cut or strike forward, but this late substantive does not occur in classical Greek. It is a technical term in Stoic philosophy for "progress toward wisdom"and it appears also in the papyri and the lxx. In N.T. only here, Phi 1:25; 1Ti 4:15.

Throughout the whole praetorian guard ( en holōi tōi praitōriōi ).

There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Mat 27:27; Mar 15:16; Joh 18:28, Joh 18:33; Joh 19:9; Act 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome "palace"would have to be the emperor’ s palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, "in the whole praetorium,"allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities ( praefecti praetorio ) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

The most of the brethren ( tous pleionas tōn adelphōn ).

"The more part of the brethren."The comparative with the article with the sense of the superlative as often in the Koiné.

In the Lord ( en Kuriōi ).

It is not clear whether this phrase is to be connected with "brethren"or with "being confident"(pepoithotas ), probably with pepoithotas . If so, then "through my bonds"(tois desmois mou ) would be the instrumental case and mean that by means of Paul’ s bonds the brethren "are more abundantly bold"(perissoterōs tolmāin ).

Even of envy and strife ( kai dia phthonon kai erin ).

"Even because of"(accusative after dia ). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (eris ) is more rivalry than schism. It is petty and personal jealousy of Paul’ s power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one’ s own class or profession as preachers with preachers, doctors with doctors.

Of goodwill ( di' eudokian ).

Because of goodwill toward Paul.

Of love ( ex agapēs ).

Out of love to Paul as well as to Christ. Put 1Co 13:1-13 here as a flash-light.

Of faction ( ex eritheias ).

Out of partisanship. From eritheuō , to spin wool, and that from erithos , a hireling. The papyri examples suit the idea of selfish ambition (Moulton and Milligan’ s Vocabulary ). See 2Co 12:20; Gal 5:20.

Not sincerely ( ouch hagnōs ).

"Not purely,"that is with mixed and impure motives.

To raise up affliction for my bonds ( thlipsin egeirein tois desmois mou ).

Now that Paul is down they jump on him in mean and nagging ways. Dative case in desmois . "To make my chains gall me"(Lightfoot).

What then? ( ti gaṙ ).

Sharp problem put up to Paul by the conduct of the Judaizers.

Only that ( plēn hoti ).

Same idiom in Act 20:23. Plēn is adverb pleon (more besides). As a preposition plēn means "except."This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached.

Whether in pretence ( eite prophasei ).

Either from prophainō , to shew forth, or prophēmi , to speak forth, the ostensible presentation often untrue. See note on Act 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ.

Yea, and will rejoice ( alla kai charēsomai ).

Note affirmative, not adversative, use of alla . Volitive use of the future (second future passive) indicative (charēsomai ) of chairō . Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

Will turn ( apobēsetai ).

Future middle indicative of apobainō , old verb, to come from, to come back, to turn out.

To my salvation ( eis sōtērian ).

For his release from prison as he strongly hopes to see them again (Phi 1:26). Lightfoot takes the word to be Paul’ s eternal salvation and it must be confessed that Phi 1:20 (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here?

Supply ( epichorēgias ).

Late and rare word (one example in inscription of first century a.d.). In N.T. only here and Eph 4:16. From the late verb epichorēgeō (double compound, epi , choros , hēgeomai , to furnish supply for the chorus) which see in 2Co 9:10; Gal 3:5.

Earnest expectation ( apokaradokian ).

In Paul alone from apokaradokeō (in papyri). See note on Rom 8:19 for only other example.

Shall be magnified ( megalunthēsetai ).

Future passive indicative of megalunō , old verb, to make great, from megas (great). See note on Act 19:17.

In my body ( en tōi sōmati mou ).

See note on Rom 12:1. It is harder often to make Christ great in the body than in the spirit.

For to me ( emoi gar ).

Fine example of the ethical dative. Paul gives his own view of living.

To live is Christ ( to zēin Christos ).

No copula (estin ), but to zēin (the act of living present active infinitive) is the subject as is shown by the article to . Living is coextensive with Christ.

Gain ( kerdos ).

Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, Phi 3:7; Tit 1:11.

To die ( to apothanein , second aorist active infinitive, single act)

is to cash in both principal and interest and so to have more of Christ than when living. So Paul faces death with independence and calm courage.

Paul

The official designation is omitted, as in 1 and 2 Thessalonians and Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here, and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians and Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends, but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to warrant the title.

Timothy

Associated with Paul as in the introductions to 2 Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Act 16:1, Act 16:13; Act 17:14. Two visits of Timothy to Philippi are recorded, Act 19:22; Act 20:3, Act 20:4. He is evidently preparing for a third visit, see Phi 2:19. His only part in this letter is his name in the salutation, and in Phi 2:19.

To all the saints ( πᾶσιν τοῖς ἀγίοις )

In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints , see on Col 1:2; see on Rom 1:7. The word is transferred from the Old Testament. The Israelites were called ἅγιοι holy , separated and consecrated , Exo 19:6; Deu 7:6; Deu 14:2, Deu 14:21; Dan 7:18, Dan 7:22, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is ἔθνος ἅγιον a holy nation , 1Pe 2:9. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Act 26:10.

Philippi

In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum , and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.

Augustus planted at Philippi a colonia . See on Act 16:12. A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing.

Bishops ( ἐπισκόποις )

Lit., overseers . See on visitation , 1Pe 2:12. The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors , superintendents , taskmasters , see 2Ki 11:19; 2Ch 34:12, 2Ch 34:17; or captains , presidents , Neh 11:9, Neh 11:14, Neh 11:22. In the apostolic writings it is synonymous with presbyter or elder ; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.

Grace - peace

The combination of the Greek and Oriental salutations spiritualized: grace expressing God's love to man, and peace the condition resulting therefrom.

Every remembrance ( πάσῃ τῇ μνείᾳ )

Better, as Rev, all my remembrance .

Prayer ( δεήσει )

Rev., better, supplication . See on Luk 5:33.

For you all

Connect with every prayer of mine .

Request ( τὴν δέησιν )

Rev., better, my supplication . The article refers to every supplication .

With joy

Joy is the keynote of this epistle. Bengel says: " The sum of the epistle is, 'I rejoice, rejoice ye." ' See Phi 1:18, Phi 1:25; Phi 2:2, Phi 2:17, Phi 2:18, Phi 2:28, Phi 2:29; Phi 3:1; Phi 4:1, Phi 4:4, Phi 4:10.

For your fellowship ( ἐπὶ τῇ κοινωνίᾳ ὑμῶν )

Connect with I thank God . For fellowship , see on 1Jo 1:3. The word sometimes has the meaning of almsgiving , contributions , as Rom 15:26; Heb 13:16. Though here it is used in the larger sense of sympathetic cooperation , yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See Phi 4:10, Phi 4:15, Phi 4:16.

In the Gospel ( εἰς τὸ εὐαγγέλιον )

Lit., unto the Gospel: Rev., in furtherance of .

Being confident ( πεποιθὼς )

With a slightly causative force: since I am confident .

Hath begun - will perform ( ἐναρξάμενος - ἐπιτελέσει )

The two words occur together, 2Co 8:6; Gal 3:3. Both were used of religious ceremonials. So Euripides: " But come! Bring up the sacrificial meal-basket" (ἐξάρχου κανᾶ ); that is, begin the offering by taking the barley-meal from the basket (" Iphigenia in Aulis," 435). Some find the sacrificial metaphor here, and compare Phi 2:17, see note. Perform , better as Rev., perfect . Perform , in its older and literal sense of carrying through ( per ) or consummating would express the idea; but popular usage has identified it with do .

Even as ( καθώς )

The reason for being confident (Phi 1:6).

Defense ( ἀπολογία )

See on 1Pe 3:15.

Confirmation ( βεβαιώσει )

Only here and Heb 6:16. The kindred verb βεβαιόω to confirm , occurs frequently, as Rom 15:8; 1Co 1:8, etc.

Partakers of my grace ( συγκοινωνούς μοῦ τῆς χάριτος )

Better, as Rev., partakers with me of grace . Lit., the grace, either the divine endowment which enabled them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be combined. Compare Phi 1:29.

In the bowels of Jesus Christ ( ἐν σπλάγχνοις Χριστοῦ Ιησοῦ )

Rev., better, in the tender mercies . Describing his longing, not as his individual emotion, but as Christ's longing, as if the very heart of Christ dwelt in him. " In Paul not Paul lives, but Jesus Christ" (Bengel) With tender mercies compare reins , Rev 2:23, note.

Judgment ( αἰσθήσει )

Only here in the New Testament. Rev., better, discernment : sensitive moral perception. Used of the senses , as Xenophon: " perception of things sweet or pungent" (" Memorabilia," i., 4, 5). Of hearing : " It is possible to go so far away as not to afford a hearing" (" Anabasis," iv., 6, 13). The senses are called αἰσθήσεις . See Plato, " Theaetetus," 156. Plato uses it of visions of the gods (" Phaedo," 111). Compare αἰσθητήρια senses , Heb 5:14. Discernment selects, classifies, and applies what is furnished by knowledge.

Approve ( δοκιμάζειν )

Sanction on test. See on 1Pe 1:7.

Things which are excellent ( τὰ διαφέροντα )

Unnecessary difficulty has been made in the explanation of this phrase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. The passage is on the line of 1Co 12:31, " Covet earnestly the best gifts," and the " more excellent way" to attain these gifts is love (1Co 13:1-13). See on Rom 2:18, where the same phrase occurs, but with a different meaning. Some explain things which are morally different .

Sincere ( εἱλικρινεῖς )

See on pure , 2Pe 3:1.

Without offense ( ἀπρόσκοποι )

See on Act 24:16. It may be explained, not stumbling , or not causing others to stumble , as 1Co 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men.

Till the day, etc. ( εἰς )

Rev., unto . Better, against ; with a view to .

Fruit of righteousness ( καρπὸν δικαιοσύνης )

The phrase occurs Jam 3:18. Compare Pro 11:30.

Glory and praise of God

For glory of God , see on Rom 3:23. That God's glory may be both manifested and recognized. Compare Eph 1:6.

Rather ( μᾶλλον )

For the furtherance of the Gospel rather than, as might have been expected, for its hindrance.

Furtherance ( προκοπὴν )

Only here, Phi 1:25, and 1Ti 4:15. The metaphor is uncertain, but is supposed to be that of pioneers cutting (κόπτω ) a way before (πρό ) an army, and so furthering its march. The opposite is expressed by ἐγκόπτω to cut into ; hence to throw obstacles in the way , hinder . Gal 5:7. See on 1Pe 3:7.

My bonds in Christ are manifest ( τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι )

Bonds and Christ , in the Greek, are too far apart to be construed together. Better, as Rev., my bonds became manifest in Christ . His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ.

In all the palace ( ἐν ὅλῳ τῷ πραιτωρίῳ )

Rev., throughout the whole praetorian guard . So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The other explanations are, the imperial residence on the Palatine , so A.V.; the praetorian barracks attached to the palace , so Eadie, Ellicott, Lumby, and Alford; the praetortan camp on the east of the city , so Meyer.

The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its precincts lodgings for prisoners under military custody, so that Paul could dwell " in his own hired house," Act 28:30. This would be difficult to explain on the assumption that Paul was confined in the barracks or within the palace precincts.

The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him praetoriae cohortes , praetorian cohorts , in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen. On completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (a.d. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine.

The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Eph 6:20, he uses the specific word for the coupling-chain . His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard.

In all other places ( τοῖς λοιποῖς πᾶσιν )

Rev., correctly, to all the rest ; that is, to all others besides the Praetorians.

Many ( τοὺς πλείονας )

Rev., correctly, the most . Lit., the more . Implying that there were a few who held back.

Brethren in the Lord

In the Lord should be rather connected with being confident . The expression brethren in the Lord does not occur in the New Testament; while to have confidence in one in the Lord is found Gal 5:10; 2Th 3:4; compare Phi 2:24. In the Lord is thus emphatic. It may be correlative with in Christ , Phi 1:13; but this is not certain. In the Lord trusting my bonds , signifies that the bonds awaken confidence as being the practical testimony to the power of the Gospel for which Paul is imprisoned, and therefore an encouragement to their faith.

Are much more bold ( περισσοτέρως τολμᾶν )

Rev., more abundantly bold , thus holding more closely to the literal meaning of the adverb. For are bold , see on 2Co 10:2. The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall-scribble discovered in 1857 among the ruins on the Palatine. It is a caricature of Christ on the cross, with an ass's head, while on the left appears a christian youth in an attitude of adoration. Underneath are scrawled the words Alexamenos worships God .

To speak ( λαλεῖν )

The verb denotes the fact rather than the substance of speaking. See on Mat 28:18. They have broken silence.

Even of envy

Strange as it may seem that envy should be associated with the preaching of Christ. They are jealous of Paul's influence.

Strife ( ἔριν )

Factious partisanship.

Good will

Toward Paul.

The one preach Christ of contention

The order of Phi 1:16, Phi 1:17, is reversed in the best texts. Of contentions (ἐξ ἐριθείας ). See on strife , Jam 3:14. Rev., better, faction . Compare Chaucer:

" For mine entente is not but for to winne

And nothing for correction of sinne"

" Pardonere's Tale ," 12337-8 .

Sincerely ( ἁγνῶς )

Purely, with unmixed motives. The adjective ἁγνός means pure , in the sense of chaste , free from admixture of evil, and is once applied to God, 1Jo 3:3. See on Act 26:10, footnote. Not sincerely is explained by in pretense , Phi 1:18.

To add affliction ( θλῖψιν ἐπιφέρειν )

Lit., to bring affliction to bear . But the correct reading is ἐγείρειν to raise up , as Rev.: to waken or stir up affliction. The phrase is striking in the light of the original meaning of θλίψις , namely, pressure . They would make his bonds press more heavily and gall him. See on Mat 13:21.

I am set ( κεῖμαι )

Or appointed . See on Luk 2:34. Compare 1Th 3:3. Some, instead of rendering the one (or some) preach Christ of contention - but the other of love , join οἱ μὲν some , οἱ δὲ others , in each instance with the succeeding word, making one phrase, thus: " they who are of love do so knowing that I am set, etc.: they who are of faction proclaim Christ not sincerely, etc. The phrase those who are of faction occurs Rom 2:8; and a similar phrase, him who is of faith , Rom 3:26. There seems no sufficient reason for altering A.V. and Rev.

What then?

Such being the case, how does it affect me?

Notwithstanding ( πλὴν )

Read πλὴν ὅτι except that . Rev., only that . What is my feeling in view of these things? Only that I rejoice that Christ is preached.

In pretense

With a spirit of envy and faction, possibly with a counterfeited zeal for truth.

This

This preaching of Christ in every way.

Shall turn ( ἀποβήσεται )

Lit., come off , eventuate .

Salvation

Not his deliverance from captivity, but it will prove salutary to him in a spiritual sense and to the saving work of the Gospel. Salvation simply is used, without any more precise definition; and the broader sense, as related to his ministry, seems to be indicated by the words Christ shall be magnified , in Phi 1:20.

Supply ( ἐπιχορηγίας )

See on add , 2Pe 1:5. Compare Gal 3:5. The word implies bountiful supply.

Of the Spirit of Jesus Christ

Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of Jesus Christ , is found only here. Spirit of Christ occurs Rom 8:9; 1Pe 1:11. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit Christ communicates Himself to His people. " The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them" (Meyer).

Earnest expectation ( ἀποκαραδοκίαν )

Only here and Rom 8:19, on which see note.

Shall be ashamed ( αἰσχυνθήσομαι )

Rev., better, giving the force of the passive, shall be put to shame .

Boldness

See on Phm 1:8.

Shall be magnified in my body

Through my bodily sufferings Christ shall appear more glorious, and that even if I die.

To me

Emphatic. Whatever life may be to others, to me , etc

To live is Christ ( τὸ ζῆν Χριστὸς )

Lit, the living is Christ . Compare Gal 2:20. He has no thought of life apart from Christ.

Gain

As consummating the union with Christ. Compare Col 3:4; 2Co 5:1-8.

" Declare unto him if the light wherewith

Blossoms your substance shall remain with you

Eternally the same that it is now,

And if it do remain, say in what manner,

After ye are again made visible,

It can be that it injure not your sight.

As by a greater gladness urged and drawn

They who are dancing in a ring sometimes

Uplift their voices and their motions quicken;

So, at that orison devout and prompt,

The holy circles a new joy displayed

In their revolving and their wondrous song.

Who so lamenteth him that here we die

That we may live above, has never there

Seen the refreshment of the eternal rain."

Dante, " Paradiso ," 14 , 13-27 .

St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Act 16:3, Act 16:12.

The apostolic epistles were sent more directly to the churches, than to the pastors of them.

The former properly took care of the internal state, the latter, of the externals, of the church, 1Ti 3:2-8; although these were not wholly confined to the one, neither those to the other. The word bishops here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages.

After the epistle to the Ephesians, wherein love reigns, follows this, wherein there is perpetual mention of joy. "The fruit of the Spirit is love, joy." And joy peculiarly enlivens prayer. The sum of the whole epistle is, I rejoice. Rejoice ye.

The sense is, I thank God for your fellowship with us in all the blessings of the gospel, which I have done from the first day of your receiving it until now.

The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory.

Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Phi 1:29-30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel. It is not improbable that, after they had endured that great trial of affliction, God had sealed them unto full victory, of which the apostle had a prophetic sight.

In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

Which they had already shown.

The fire which burned in the apostle never says, It is enough.

Which is the ground of all spiritual knowledge. We must be inwardly sensible of divine peace, joy, love; otherwise, we cannot know what they are.

By that spiritual sense.

Not only good, but the very best; the superior excellence of which is hardly discerned, but by the adult Christian.

Having a single eye to the very best things, and a pure heart.

Holy, unblamable in all things.

Here are three properties of that sincerity which is acceptable to God: It must bear fruits, the fruits of righteousness, all inward and outward holiness, all good tempers, words, and works; and that so abundantly, that we may be filled with them.

supporting, all - supplying root, Jesus Christ. As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

My sufferings. Have fallen out rather to the furtherance, than, as you feared, the hinderance, of the gospel.

Endured for his sake.

Much taken notice of.

Of the Roman emperor.

Who were before afraid.

When they observed my constancy, and safety not withstanding, are more bold.

Envying St. Paul's success, and striving to hurt him thereby.

From a real desire to glorify God.

Though they were disappointed.

By enraging the Romans against me.

To Christ and me.

Not barely, supposing.

Literally, I lie; yet still going forward in his work. He remained at Rome as an ambassador in a place where he is employed on an important embassy.

Under colour of propagating the gospel.

With a real design so to do.

Shall procure me an higher degree of glory.

Obtaining for me a larger supply of the Spirit.

Since my call to the apostleship.

however it may he disposed of. How that might be, he did not yet know. For the apostles did not know all things; particularly in things pertaining to themselves, they had room to exercise faith and patience.

To know, to love, to follow Christ, is my life, my glory, my joy.

Mentioned as being well known to the Philippians (Act 16:3, Act 16:10-12), 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" (Phi 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.

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.

So Phi 1:4, Phi 1:7-8, Phi 1:25; Phi 2:17, Phi 2:26. It implies comprehensive affection which desired not to forget any one among them "all."

Synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Act 20:17), and "overseers" (Act 20:28), Greek, "bishops." And Tit 1:5, compare with Phi 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; Heb 13:24; Rev 1:4, Rev 1:11). 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 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.

Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.

Translate, "In all my remembrance of you."

Translate, "making my request."

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.

The characteristic feature in this Epistle, as love is in that to the Ephesians (compare Phi 1:18; Phi 2:2, Phi 2:19, Phi 2:28; Phi 3:1; Phi 4:1, Phi 4:4). 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.

Ground of his "thanking God" (Phi 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 (Phi 4:10, Phi 4:15, "communicated . . . concerning giving"; 2Co 9:13; Gal 6:6; Heb 13:16, "To communicate forget not").

This confidence nerves prayers and thanksgivings (Phi 1:3-4).

The very thing which he prays for (Phi 1:4) is the matter of his believing confidence (Mar 11:24; 1Jo 5:14-15). Hence the result is sure.

God (Phi 2:13).

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 (Isa 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Phi 1:5; Psa 37:24; Psa 89:33; Psa 138:8; Joh 10:28-29; Rom 8:29, Rom 8:35-39; Rom 11:1-2 Heb 6:17-19; Jam 1:17; Jud 1:24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (Deu 33:3; Isa 27:3; 1Pe 1:5).

"perfect it up to" [ALFORD, ELLICOTT, and others].

(Phi 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.

Greek, "just."

To have the prayerful confidence I expressed (Phi 1:4-6).

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.

Punctuate and translate, "Because I have you in my heart (so Phi 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; 2Co 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Act 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Phi 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Phi 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Phi 1:28-30), and by imparting to me of your substance (Phi 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.

Confirmation of Phi 1:7.

That is, witness.

"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, Jer 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 subject of his prayer for them (Phi 1:4).

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 (Phi 2:2; Phi 4:2).

Of doctrinal and practical truth.

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.

Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Rom 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?

From a Greek root. Examined in the sunlight and found pure.

Not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.

Rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.

The oldest manuscripts read the singular, "fruit." So Gal 5:22 (see on Gal 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Eph 5:9) Jam 3:18, "the fruit of righteousness" (Heb 12:11); Rom 6:22, "fruit unto holiness."

"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].

Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.

Greek, "the things concerning me."

So far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [BENGEL] (Phi 1:19, Phi 1:28; Phi 2:17).

Rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.

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 Phi 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 Act 28:16, Act 28:20, Act 28:30-31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction.

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.

Translate as Greek, "And that (Phi 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."

Encouraged by my patience in bearing my bonds.

Translate as Greek, "are more abundantly bold."

"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 (Rom. 14:1-23; 1Co 3:10-15; 1Co 9:1, &c.; 2Co 11:1-4).

Rather, "for"

Answering to "the brethren" (Phi 1:14); some being well disposed to him.

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 (Phi 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 (Gal 6:12-13; however, see on Phi 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 (Phi 1:18), so far am I from being troubled at it.

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, Phi 1:16) or in truth (out of true 'love' to Christ, Phi 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 (Gal 1:6-8); though probably having some of the Jewish leaven (see on Phi 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; Isa 10:5, Isa 10:7).

"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" (Heb 9:28) to me and all whose "earnest expectation" (Phi 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 (Phi 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).

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 Greek expresses, "expectation with uplifted head (Luk 21:28) and outstretched neck." Rom 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" (Phi 1:19).

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 Rom 9:33.

"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."

When "my body" is "in bonds" (Phi 1:17).

Not Paul, "shall be magnified."

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.

In either event (Phi 1:20) I must be the gainer, "For to me," &c.

Whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Gal 2:20).

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 (Phi 1:20), the change of state caused by death, so far from being a matter of shame (Phi 1:20) or loss, as my enemies suppose, will be a positive "gain" to me.

Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Phi 2:19, and also that he was very high in the apostle’ s estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle’ s amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question

Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?"To which it has been answered: "Philippi was a metropolitan see, and might have several bishops."This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.

Grace be unto you - See on Rom 1:7 (note).

Upon every remembrance - As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, etc.

Always in every prayer - I pray often for you, and have great pleasure in doing it, seeing what God has already wrought among you.

For your fellowship in the Gospel - if we consider κοινωνια as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle’ s necessities, and, no doubt, in ministering to the support of others.

Being confident - There shall be nothing lacking on God’ s part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory.

It is meet for me to think this - Εστι δικαιον· It is just that I should think so, because I have you in my heart - you live in my warmest love and most affectionate remembrance

Inasmuch as both in my bonds - Because you have set your hearts upon me in my bonds, sending Epaphroditus to minister to me in my necessities, Phi 2:25, and contributing of your own substance to me, Phi 4:14, sending once and again to me while I was in bonds for the defense of the faith, Phi 4:15, Phi 4:16; those things which being a sweet savor, a sacrifice well pleasing and acceptable to God, Phi 4:18, confirm my hope concerning you; especially when I find you yet standing firm under the like afflictions, having the same conflict which ye saw in me, when I was among you, Act 16:12, etc., and now hear to be in me, Phi 1:30. Whitby.

For God is my record - I call God to witness that I have the strongest affection for you, and that I love you with that same kind of tender concern with which Christ loved the world when he gave himself for it; for I am even ready to be offered on the sacrifice and service of your faith, Phi 2:17.

This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains

In knowledge - Of God’ s nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel

And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.

That ye may approve things that are excellent - Εις το δοκιμαζειν ὑμας τα διαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things

That ye may be sincere - Ἱνα ητε ειλικρινεις . The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendor of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A metaphor,"says Mr. Leigh, "taken from the usual practice of chapmen, in the view and choice of their wares, that bring them forth into the light and hold up the cloth against the sun, to see if they can espy any default in them. Pure as the sun."Be so purified and refined in your souls, by the indwelling Spirit, that even the light of God shining into your hearts, shall not be able to discover a fault that the love of God has not purged away

Our word sincerity is from the Latin sinceritas , which is compounded of sine , without, and cera , wax, and is a metaphor taken from clarified honey; for the mel sincerum , pure or clarified honey, is that which is sine cera , without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin

Without offense - Απροσκοποι· Neither offending God nor your neighbor; neither being stumbled yourselves, nor the cause of stumbling to others

Till the day of Christ - Till he comes to judge the world, or, till the day in which you are called into the eternal world. According to this prayer, a man, under the power and influence of the grace of God, may so love as never to offend his Maker, to the latest period of his life. Those who deny this, must believe that the Spirit of God either cannot or will not do it; or, that the blood of Christ cannot cleanse from all unrighteousness. And this would be not only antiscriptural, but also blasphemous.

Being filled with the fruits of righteousness - By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, πεπληρωμενοι, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man

By Jesus Christ - That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit

Unto the glory and praise of God - God being honored when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord.

That the things which happened unto me - St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defense for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honor of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.

My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general’ s tent, and at others, the emperor’ s palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor’ s household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar’ s household; Phi 4:22.

Waxing confident - Finding the effect produced by the public defense which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified

The word - The doctrine of Christ; several excellent MSS. and versions add, some Θεου, others Κυριου, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine.

Some - preach Christ even of envy and strife - These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, etc.; and no doubt endeavored to prejudice him with the heathen Romans

The word preach is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from St. Paul’ s use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners

Some also of good will - Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause.

Preach Christ of contention - The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such

Not sincerely - Ουχ ἁγνως· Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.

The other of love - Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help the apostle, because they considered him as appointed by God to preach and defend the Gospel. The 16th and 17th verses are transposed by ABDEFG, and several others; the Syriac, Arabic of Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. On this evidence Griesbach transposed them in his edition.

What then? - It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.

This shall turn to my salvation - That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honor also the king, though that king was Nero

Through your prayer - Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them

The supply of the Spirit of Jesus Christ - The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood.

Earnest expectation - He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, εν πασῃ παρῥησια, to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified - his person, nature, doctrine, etc., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious.

For to me to live is Christ - Whether I live or die, Christ is gain to me. While I live I am Christ’ s property and servant, and Christ is my portion; if I die - if I be called to witness the truth at the expense of my life, this will be gain; I shall be saved from the remaining troubles and difficulties in life, and be put immediately in possession of my heavenly inheritance. As, therefore, it respects myself, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether I be permitted to continue here longer; in either case I can lose nothing.

1.Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. ²⁴

Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, ²⁵ and in his exposition of the Epistle to Titus. ²⁶ Afterwards ²⁷ there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. ²⁸ It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, ²⁹ not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters ³⁰ were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.

Deacons. This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.

3.I give thanks. He begins with thanksgiving ³¹ on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”

4.Always in every prayer. Connect the words in this manner: “ Always presenting prayer for you all in every prayer of mine. ” For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.

5.For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. ³²

6.Persuaded of this very thing An additional ground of joy is furnished in his confidence in them for the time to come. ³³ But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? ³⁴ Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. ³⁵ For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. ³⁶ Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psa 138:8; Isa 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.

It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious ³⁷ towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. ³⁸ This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.

Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, ³⁹ yet there will be no absurdity in speaking of them as in the way of advancement, ⁴⁰ inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.

7.As it is reasonable. For we are envious ⁴² valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, ⁴³ that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “ I have you, therefore, in my heart; ” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.

Of my grace and in the bonds It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,

Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. (Mat 5:11)

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. ⁴⁴

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Rom 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, ⁴⁵ the maintainer of God’s honor, will be like seed for producing offspring.” ⁴⁶

8.For God is my witness He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.

In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. ⁴⁷

9.This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.” All knowledge, means what is full and complete — not a knowledge of all things. ⁴⁸

10.That ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2Ti 3:16, but there you will find nothing but cold subtleties of words.

That ye may be sincere This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God.

It is added — and without offense The Greek word ἀπροσκοποι is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, ⁴⁹ that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.

11.Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (Joh 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (Rom 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (Joh 15:1,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.

Paul’s speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant ⁵⁰ fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.

12.But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, ⁵¹ we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen ⁵² who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, ⁵³ they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred ⁵⁴ by the persecution endured by him.

13.So that my bonds He employs the expression — in Christ, to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. ⁵⁵ The rendering given by some — through Christ, seems forced. I have also employed the word illustria (illustrious) in preference to manifesta , (manifest,) — as having ennobled the gospel by their fame. ⁵⁶ “Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, ⁵⁷ and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium , no less than in the rest of the city.” By the praetorium I understand the hall and palace of Nero, which Fabius ⁵⁸ and writers of that age call Augustale , ( the Augustal.) For as the name praetor was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, ⁵⁹) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, ⁶⁰ or of the person who presided, ⁶¹ while in the city it denoted the palace of Caesar, ⁶² from the time that the Cesars took possession of the monarchy. ⁶³ Independently of this, the bench of praetor is also called the praetorium ⁶⁴

14.Many of the brethren. By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence ⁶⁵ to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, ⁶⁶ under the infirmity of the Cross, and causes them to triumph, relying upon this, ⁶⁷ we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers.

15.Some indeed. Here is another fruit of Paul’s bonds, that not only were the brethren stirred up to confidence by his example — some by maintaining their position, others by becoming more eager to teach — but even those who wished him evil were on another account stirred up to publish the gospel.

16.Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. ⁶⁸ For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. ⁶⁹ Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.

It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. ⁷⁰ Paul, assuredly, says nothing here ⁷¹ of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall ⁷² in the person of one individual. If, however, there were envious persons, ⁷³ who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.

17.That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. ⁷⁴ Observe, again, this expression — for the defense of the gospel For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, ⁷⁵ or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? ⁷⁶ (1Jo 2:1.)

18.But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, ⁷⁷ he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus ⁷⁸ was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.

19.For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Rom 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.

Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.

And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, ⁷⁹ just as the Spirit of God pours into us everything of which we are destitute.

He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.

20.According to my expectation. Should any one object, “From what do you derive that knowledge?” he answers, “From hope.” For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum , ( according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame.

With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “ Christ, ” says he, “ will be magnified in my body, whether by life or by death ” By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (Rom 14:8.) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, ⁸⁰ when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?

He adds, as always, that they may confirm their faith from past experience of the grace of God. Thus, in Rom 5:4, he says, Experience begets hope.

21.For to me to live. Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word πρός to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ. On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.

Paul associated his young disciple Timothy with him in this letter probably because Timothy was with him when he first came to Philippi (Act 16:1, Act 16:3, Act 16:11, Act 16:12). Paul was in prison at Rome when he wrote Philippians (Phi 1:12, Phi 1:13), and Timothy apparently had been able to visit him there.

Paul did not, in this case, assert his authority as an apostle, as he did when addressing a church with serious problems (1Co 1:1; Gal 1:1), perhaps because he had nothing but commendation for the Philippian church. He and Timothy merely called themselves "bondslaves" of Christ.

Philippi was the first city in Europe to hear the Gospel and establish a Christian church (Act 16:9). Paul had made at least one visit there later (Act 20:1-6). His divine call to Greece was the initial reason why the gospel spread to Europe and not Asia."

It is neither our responsibility nor within our capability to maintain ourselves in a state of salvation. God began this work in us (Eph 2:8), and He will assure its continuance.

The "day of Jesus Christ" (1Co 1:8; 1Co 5:5; 2Co 1:14; Phi 1:10; Phi 2:16; 2Th 2:2) is the day when Christ returns for His people (Joh 14:2, Joh 14:3)."

"Defence" is the Greek apologia, a legal term referring to a formal defense as in a courtroom. Many modern evangelicals think the gospel does not need to be defended - just preached. Paul and Timothy knew better. The Gospel was under attack in their day and is even more so now, and it does need a sound defense (note the same word in Phi 1:17)."

Paul could rejoice when Christ was preached, even when those so preaching were jealous of Paul's reputation and authority and were trying to undermine them. In this respect, he has set a remarkable example for modern preachers, evangelists and Bible teachers (see note on Phi 4:4)."

See also Phi 1:23 ("to be with Christ ... is far better") and 2Co 5:8 ("absent from the body ... present with the Lord"). Although we normally want to continue in this life as long as possible, we need not fear death as believers in Christ; for God has assured us that even life in our immaterial spirit body after death is better than this present life, for Christ is there."

Paul : Rom 1:1; 1Co 1:1

Timotheus : Act 16:1-3; 1Co 16:10; 2Co 1:1; Col 1:1; 1Th 1:1; 2Th 1:1; 1Ti 1:2; Heb 13:23

the servants : Mar 13:34; Joh 12:26; Tit 1:1; Jam 1:1; 2Pe 1:1; Jud 1:1; Rev 1:1, Rev 19:10, Rev 22:9

the saints : Rom 1:7; 1Co 1:2; 2Co 1:1; Eph 1:1, Eph 1:15; 2Th 1:10

Philippi : Act 16:12-15; 1Th 2:2

the bishops : Act 1:20; 1Ti 3:1, 1Ti 3:2; Tit 1:7; 1Pe 2:25; Rev 1:20, Rev 2:1, Rev 2:8, Rev 2:12

and deacons : Act 6:1-7; 1Ti 3:8, 1Ti 3:10,1Ti 3:12, 1Ti 3:13

Rom 1:7; 2Co 1:2; 1Pe 1:2

I thank : Rom 1:8, Rom 1:9, Rom 6:17; 1Co 1:4

upon : Eph 1:15, Eph 1:16; Col 1:3, Col 1:4; 1Th 1:2, 1Th 1:3, 1Th 3:9; 2Th 1:3; 2Ti 1:3; Phm 1:4, Phm 1:5

remembrance : or, mention

in : Phi 1:9-11; Rom 1:9; Eph 1:14-23; 1Th 1:2

with : Phi 2:2, Phi 3:18, Phi 4:1; Luk 15:7, Luk 15:10; Col 2:5; 1Th 2:19, 1Th 2:20; Phm 1:7; 2Jo 1:4

Phi 1:7, Phi 4:14; Act 16:15; Rom 11:17, Rom 12:13, Rom 15:26; 1Co 1:9; 2Co 8:1; Eph 2:19-22, Eph 3:6; Col 1:21-23; Phm 1:17; Heb 3:14; 2Pe 1:1; 1Jo 1:3, 1Jo 1:7

confident : 2Co 1:15, 2Co 2:3, 2Co 7:16, 2Co 9:4; Gal 5:10; 2Th 3:4; Phm 1:21; Heb 10:35

begun : Phi 1:29, Phi 2:13; Joh 6:29; Act 11:18, Act 16:14; Rom 8:28-30; Eph 2:4-10; Col 2:12; 1Th 1:3; 2Th 2:13, 2Th 2:14; Tit 3:4-6; Heb 13:20,Heb 13:21; Jam 1:16-18; 1Pe 1:2, 1Pe 1:3

will : Psa 138:8; Joh 6:29; Eph 4:12; 1Th 5:23, 1Th 5:24; 2Th 1:11; 1Pe 5:10

perform it : or, finish it, Heb 12:2

the day : Phi 1:10; 1Co 1:8; 2Pe 3:10

it is : 1Co 13:7; 1Th 1:2-5, 1Th 5:5; Heb 6:9, Heb 6:10

because : 2Co 3:2, 2Co 7:3

I have you in my heart : or, ye have me in your heart, Gal 5:6; 1Jo 3:14

as : Act 16:23-25, Act 20:23; Eph 3:1, Eph 4:1, Eph 6:20; Col 4:3, Col 4:18; 2Ti 1:8, 2Ti 2:9; Heb 10:33, Heb 10:34

and in : Phi 1:17, Phi 4:14

partakers of my : or, partakers with me of, Phi 1:5; 1Co 9:23; Heb 3:1; 1Pe 4:13, 1Pe 5:1

God : Rom 1:9, Rom 9:1; Gal 1:20; 1Th 2:5

how : Phi 2:26, Phi 4:1; 2Co 13:9; Gal 4:19; Col 2:1; 1Th 2:8; 2Ti 1:4

in : Phi 2:1; Isa 16:11, Isa 63:15; Jer 31:20; Luk 1:78 *marg. 2Co 6:12, 2Co 7:15 *marg. Col 3:12; Phm 1:12, Phm 1:20; 1Jo 3:17

this : Phi 1:4

your : Phi 3:15, Phi 3:16; Job 17:9; Pro 4:18; Mat 13:31-33; 2Co 8:7; 1Th 3:12, 1Th 4:1, 1Th 4:9, 1Th 4:10; 2Th 1:3; Phm 1:6; 1Pe 1:22

in knowledge : 1Co 14:20; Eph 5:17; Col 1:9, Col 3:10; 2Pe 1:5, 2Pe 1:6, 2Pe 3:18

judgment : or, sense, Heb 5:14 *Gr.

ye : Isa 7:15, Isa 7:16; Amo 5:14, Amo 5:15; Mic 3:2; Joh 3:20; Rom 2:18, Rom 7:16, Rom 7:22, Rom 8:7; Rom 12:2, Rom 12:9

approve things that are excellent : or, try things that differ, Job 12:11, Job 34:3; Rom 12:2; 2Co 11:13-15; Eph 5:10; 1Th 5:21; Heb 5:12-14; 1Jo 4:1; Rev 2:2

that ye may be : Phi 1:16; Gen 20:5; Jos 24:14; Joh 1:47; Act 24:16; 2Co 1:12, 2Co 2:17, 2Co 8:8; Eph 4:15 *marg. Eph 5:27, Eph 6:24; 1Th 3:13, 1Th 5:23

without : Mat 16:23, Mat 18:6, Mat 18:7, Mat 26:33; Rom 14:20,Rom 14:21, Rom 16:17; 1Co 8:13, 1Co 10:32; 2Co 6:3; Gal 5:11; 1Th 3:13

till : 1Co 1:8

filled : Phi 4:17; Psa 1:3, Psa 92:12-14; Isa 5:2; Luk 13:6-9; Joh 15:2, Joh 15:8, Joh 15:16; Rom 6:22; Rom 15:28; 2Co 9:10; Gal 5:22, Gal 5:23; Eph 5:9; Col 1:6, Col 1:10; Heb 12:11; Jam 3:17, Jam 3:18

are : Psa 92:14, Psa 92:15; Isa 60:21, Isa 61:3, Isa 61:11; Mat 5:16; Joh 15:4, Joh 15:5; 1Co 10:31; Eph 2:10; Col 1:6; 2Th 1:12; Heb 13:15, Heb 13:16; 1Pe 2:5, 1Pe 2:9, 1Pe 2:12, 1Pe 4:10,1Pe 4:11, 1Pe 4:14

unto : Joh 15:8; Eph 1:12, Eph 1:14

that : Act 21:28-36, 22:1-30, 28:1-31

rather : Exo 18:11; Est 9:1; Psa 76:10; Act 8:4, Act 11:19-21; Rom 8:28, Rom 8:37; 2Ti 2:9

Act 20:23, Act 20:24, Act 21:11-13, Act 26:29, Act 26:31, Act 28:17, Act 28:20; Eph 3:1, Eph 4:1, Eph 6:20; Col. 4:3-18

in Christ : or, for Christ, 1Pe 4:12-16

the palace : or, Caesar’ s court, Phi 4:22

in all other places : or, to all others, 1Th 1:8, 1Th 1:9

brethren : Phi 4:1; Col 4:7

waxing : Act 4:23-31; 2Co 1:3-7; Eph 3:13, Eph 6:19, Eph 6:20; Col 4:4; 1Th 2:2

without : Luk 1:74, Luk 12:5-7

preach : Phi 1:16, Phi 1:18; Act 5:42, Act 8:5, Act 8:35, Act 9:20, Act 10:36, Act 11:20; 1Co 1:23; 2Co 1:19, 2Co 4:5; 1Ti 3:16

even : Phi 2:3; Mat 23:5; Rom 16:17, Rom 16:18; 1Co 3:3, 1Co 3:4, 1Co 13:3; 2Co 12:20; Gal 2:4; Jam 4:5, Jam 4:6

and : Phi 1:17; 1Pe 5:2-4

not sincerely : Phi 1:10; 2Co 2:17, 2Co 4:1, 2Co 4:2

supposing : Job 6:14, Job 16:4; Psa 69:26

that : Phi 1:7; Rom 1:13-17; 1Co 9:16, 1Co 9:17; Gal 2:7, Gal 2:8; 1Ti 2:7; 2Ti 1:11, 2Ti 1:12, 2Ti 4:6, 2Ti 4:7; Luk 21:14; Act 22:1, Act 26:1, Act 26:24; 2Ti 4:16 *Gr.

What : Rom 3:9, Rom 6:15; 1Co 10:19, 1Co 14:15

whether : Phi 1:14-17; Mat 23:14; Mar 12:40

Christ : Phi 1:15

and I : Mar 9:38-40; Luk 9:45, Luk 9:50; 1Co 15:11; 2Jo 1:9-11

I know : Rom 8:28; 1Co 4:17; 1Pe 1:7-9

through : 2Co 1:11; Eph 6:18, Eph 6:19

the Spirit : Rom 8:9; Gal 4:6; 1Pe 1:11

earnest : Psa 62:5; Pro 10:28, Pro 23:18; Rom 8:19

in nothing : Psa 25:2, Psa 119:80,Psa 119:116; Isa 45:17, Isa 50:7, Isa 54:4; Rom 5:5, Rom 9:33; 2Co 7:14; 2Co 10:8; Eph 6:19, Eph 6:20; 1Pe 4:16; 1Jo 2:28

with : Phi 1:14; 2Co 2:14-16

Christ : Phi 2:17; Rom 6:13, Rom 6:19, Rom 12:1; 1Co 6:20, 1Co 7:34; 2Co 5:15; 1Th 5:23

whether : Phi 1:23, Phi 1:24; Joh 12:27, Joh 12:28, Joh 21:19; Act 20:24, Act 21:13; Rom 14:7-9; 1Co 15:31; 2Co 4:10; Col 1:24; 2Ti 4:6, 2Ti 4:7; 2Pe 1:12-15