Philippians 1

Php 1:1-30.

INSCRIPTION.

THANKSGIVING AND

PRAYERS FOR THE

FLOURISHING

SPIRITUAL

STATE OF THE

PHILIPPIANS.

HIS

OWN

STATE AT

ROME, AND THE

RESULT OF

HIS

IMPRISONMENT IN

SPREADING THE

GOSPEL.

EXHORTATION TO

CHRISTIAN

CONSISTENCY.

1. Timotheus--mentioned as being well known to the Philippians

(Ac 16:3, 10-12),

and now present with Paul. Not that Timothy had any share in writing

the Epistle; for Paul presently uses the first person singular, "I,"

not "we"

(Php 1:3).

The mention of his name implies merely that Timothy joined in

affectionate remembrances to them.

servants of Jesus Christ--The oldest manuscripts read the order,

"Christ Jesus." Paul does not call himself "an apostle," as in the

inscriptions of other Epistles; for the Philippians needed not to be

reminded of his apostolic authority. He writes rather in a tone of

affectionate familiarity.

all--so

Php 1:4, 7, 8, 25;

Php 2:17, 26.

It implies comprehensive affection which desired not to forget any one

among them "all."

bishops--synonymous with "presbyters" in the apostolical churches;

as appears from the same persons being called "elders of the Church" at

Ephesus

(Ac 20:17),

and "overseers"

(Ac 20:28),

Greek, "bishops." And

Tit 1:5,

compare with

Php 1:7.

This is the earliest letter of Paul where bishops and deacons are

mentioned, and the only one where they are separately addressed in the

salutation. This accords with the probable course of events, deduced

alike from the letters and history. While the apostles were constantly

visiting the churches in person or by messengers, regular pastors would

be less needed; but when some were removed by various causes, provision

for the permanent order of the churches would be needed. Hence the

three pastoral letters, subsequent to this Epistle, give instruction as

to the due appointment of bishops and deacons. It agrees with this new

want of the Church, when other apostles were dead or far away, and Paul

long in prison, that bishops and deacons should be prominent for the

first time in the opening salutation. The Spirit thus intimated that

the churches were to look up to their own pastors, now that the

miraculous gifts were passing into God's ordinary providence, and the

presence of the inspired apostles, the dispensers of those gifts, was

to be withdrawn [PALEY, "Horæ

Paulinæ]. "Presbyter," implied the rank; "bishop,"

the duties of the office [NEANDER].

Naturally, when the apostles who had the chief supervision were no

more, one among the presbyters presided and received the name "bishop,"

in the more restricted and modern sense; just as in the Jewish

synagogue one of the elders presided as "ruler of the synagogue."

Observe, the apostle addresses the Church (that is, the congregation)

more directly than its presiding ministers

(Col 4:17;

1Th 5:12;

Heb 13:24;

Re 1:4, 11).

The bishops managed more the internal, the deacons the external,

affairs of the Church. The plural number shows there was more than one

bishop or presbyter, and more than one deacon in the Church at

Philippi.

2. Grace . . . peace--The very form of this salutation implies the

union of Jew, Greek, and Roman. The Greek salutation was "joy"

(chairein), akin to the Greek for "grace" (charis). The

Roman was "health," the intermediate term between grace and

peace. The Hebrew was "peace," including both temporal and

spiritual prosperity. Grace must come first if we are to have true

peace.

from . . . from--Omit the second "from": as in the Greek, "God

our Father" and "the Lord Jesus Christ," are most closely connected.

3. Translate, "In all my remembrance of you."

4. making request--Translate, "making my request."

for you all--The frequent repetition in this Epistle of "all" with

"you," marks that Paul desires to declare his love for all alike,

and will not recognize any divisions among them.

with joy--the characteristic feature in this Epistle, as love is

in that to the Ephesians (compare

Php 1:18;

Php 2:2, 19, 28; 3:1; 4:1, 4).

Love and joy are the two first-fruits of the Spirit.

Joy gives especial animation to prayers. It marked his high

opinion of them, that there was almost everything in them to give him

joy, and almost nothing to give him pain.

5. Ground of his "thanking God"

(Php 1:3):

"For your (continued) fellowship (that is, real spiritual

participation) in (literally, 'in regard to') the Gospel from the first

day (of your becoming partakers in it) until now." Believers

have the fellowship of the Son of God

(1Co 1:9)

and of the Father

(1Jo 1:3)

in the Gospel, by becoming partakers of "the fellowship of the Holy

Ghost"

(2Co 13:14),

and exercise that fellowship by acts of communion, not only the

communion of the Lord's Supper, but holy liberality to brethren and

ministers

(Php 4:10, 15,

"communicated . . . concerning giving";

2Co 9:13;

Ga 6:6;

Heb 13:16,

"To communicate forget not").

6. confident--This confidence nerves prayers and thanksgivings

(Php 1:3, 4).

this very thing--the very thing which he prays for

(Php 1:4)

is the matter of his believing confidence

(Mr 11:24;

1Jo 5:14, 15).

Hence the result is sure.

he which hath begun--God

(Php 2:13).

a good work--Any work that God begins, He will surely finish

(1Sa 3:12).

Not even men begin a work at random. Much more the fact of His

beginning the work is a pledge of its completion

(Isa 26:12).

So as to the particular work here meant, the perfecting of their

fellowship in the Gospel

(Php 1:5;

Ps 37:24; 89:33; 138:8;

Joh 10:28, 29;

Ro 8:29, 35-39; 11:1, 2

Heb 6:17-19;

Jas 1:17;

Jude 24).

As God cast not off Israel for ever, though chastening them for a time,

so He will not cast off the spiritual Israel

(De 33:3;

Isa 27:3;

1Pe 1:5).

perform it until--"perfect it up to" [ALFORD,

ELLICOTT, and others].

the day of . . . Christ--

(Php 1:10).

The Lord's coming, designed by God in every age of the Church to be

regarded as near, is to be the goal set before believers' minds rather

than their own death.

7. meet--Greek, "just."

to think this--to have the prayerful confidence I expressed

(Php 1:4-6).

of you--literally, "in behalf of you." Paul's confident prayer

in their behalf was that God would perfect His own good work of

grace in them.

because, &c.--Punctuate and translate, "Because I have you in my

heart (so

Php 1:8;

otherwise the Greek and the words immediately following in the

verse, favor the Margin, 'Ye have me in

your heart . . . being partakers of my grace') (both,

in my bonds, and in my defense and confirmation of the Gospel),

you (I say) all being fellow partakers of my grace." This last clause

thus assigns the reason why he has them in his heart (that is,

cherished in his love,

2Co 3:2; 7:3),

even in his bonds, and in his defense and confirmation of the Gospel

(such as he was constantly making in private,

Ac 28:17-23;

his self-defense and confirmation of the Gospel being necessarily

conjoined, as the Greek implies; compare

Php 1:17),

namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as

ye share with me in "the fellowship of the Gospel"

(Php 1:5),

and have manifested this, both by suffering as I do for the Gospel's

sake

(Php 1:28-30),

and by imparting to me of your substance

(Php 4:15).

It is natural and right for me thus confidently to pray in your behalf.

(ELLICOTT, and others translate, "To be thus

minded for you all"), because of my having you in my warmest

remembrances even in my bonds, since you are sharers with me in the

Gospel grace. Bonds do not bind love.

8. Confirmation of

Php 1:7.

record--that is, witness.

in the bowels of Jesus Christ--"Christ Jesus" is the order in

the oldest manuscripts. My yearning love (so the Greek

implies) to you is not merely from natural affection, but from

devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul;

wherefore Paul is not moved in the bowels (that is, the tender love,

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].

9. The subject of his prayer for them

(Php 1:4).

your love--to Christ, producing love not only to Paul, Christ's

minister, as it did, but also to one another, which it did not

altogether as much as it ought

(Php 2:2; 4:2).

knowledge--of doctrinal and practical truth.

judgment--rather, "perception"; "perceptive sense." Spiritual

perceptiveness: spiritual sight, spiritual hearing, spiritual feeling,

spiritual taste. Christianity is a vigorous plant, not the hotbed growth

of enthusiasm. "Knowledge" and "perception" guard love from being

ill-judged.

10. Literally, "With a view to your proving

(and so approving and embracing) the things that excel"

(Ro 2:18);

not merely things not bad, but the things best among those that are

good; the things of more advanced excellence. Ask as to things, not

merely, Is there no harm, but is there any good, and which is the best?

sincere--from a Greek root.

Examined in the sunlight and found pure.

without offence--not stumbling; running the Christian race without

falling through any stumbling-block, that is, temptation, in your way.

till--rather, "unto," "against"; so that when the day of Christ comes,

ye may be found pure and without offense.

11. The oldest manuscripts read the singular, "fruit." So

Ga 5:22

(see on

Ga 5:22);

regarding the works of righteousness, however manifold, as one

harmonious whole, "the fruit of the Spirit"

(Eph 5:9)

Jas 3:18,

"the fruit of righteousness"

(Heb 12:11);

Ro 6:22,

"fruit unto holiness."

which are--"which is by (Greek, 'through') Jesus Christ."

Through His sending to us the Spirit from the Father. "We are wild and

useless olive trees till we are grafted into Christ, who, by His living

root, makes us fruit-bearing branches" [CALVIN].

12. understand--Greek, "know." The Philippians probably had feared

that his imprisonment would hinder the spread of the Gospel; he

therefore removes this fear.

the things which happened unto me--Greek, "the things concerning

me."

rather--so far is my imprisonment from hindering the Gospel.

Faith takes in a favorable light even what seems adverse [BENGEL]

(Php 1:19, 28;

Php 2:17).

13. my bonds in Christ--rather as Greek, "So that my bonds

have become manifest in Christ," that is, known, as endured in

Christ's cause.

palace--literally, "Prætorium," that is, the barrack of

the Prætorian guards attached to the palace of Nero, on the

Palatine hill at Rome; not the general Prætorian camp outside of

the city; for this was not connected with "Cæsar's household,"

which

Php 4:22

shows the Prætorium here meant was. The emperor was

"Prætor," or Commander-in-Chief; naturally then the barrack of

his bodyguard was called the Prætorium. Paul seems now not to

have been at large in his own hired house, though chained to a soldier,

as in

Ac 28:16, 20, 30, 31,

but in strict custody in the Prætorium; a change which probably

took place on Tigellinus becoming Prætorian Prefect. See

Introduction.

in all other places--so CHRYSOSTOM. Or else, "TO all the rest," that

is, "manifest to all the other" Prætorian soldiers stationed elsewhere,

through the instrumentality of the Prætorian household guards who might

for the time be attached to the emperor's palace, and who relieved one

another in succession. Paul had been now upwards of two years a

prisoner, so that there was time for his cause and the Gospel having

become widely known at Rome.

14. Translate as Greek, "And that

(Php 1:13)

most of the brethren in the Lord," &c. "In the Lord,"

distinguishes them from "brethren after the flesh," Jewish fellow

countrymen. ELLICOTT translates, "Trusting in

the Lord."

much more bold--Translate as Greek, "are more abundantly bold."

15. "Some indeed are preaching Christ even for envy, that

is, to carry out the envy which they felt towards Paul, on account

of the success of the Gospel in the capital of the world, owing to his

steadfastness in his imprisonment; they wished through envy to transfer

the credit of its progress from him to themselves. Probably Judaizing

teachers

(Ro 14:1-23;

1Co 3:10-15; 9:1,

&c.; 2Co 11:1-4).

some also of--rather, "for"

good will--answering to "the brethren"

(Php 1:14);

some being well disposed to him.

16, 17. The oldest manuscripts transpose these verses, and read,

"These (last) indeed out of love (to Christ and me),

knowing (the opposite of 'thinking' below) that I am set (that is,

appointed by God,

1Th 3:3)

for the defense of the Gospel

(Php 1:7,

not on my own account). But the others out of contention (or

rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using

unscrupulous means to compass their end; 'self-seeking' [ALFORD]) proclaim (the Greek is not the

same as that for 'preach,' but, 'announce') Christ, not

sincerely (answering to 'but of a spirit of intrigue,' or

'self-seeking'). Literally, 'not purely'; not with a pure intention;

the Jewish leaven they tried to introduce was in order to glorify

themselves

(Ga 6:12, 13;

however, see on

Php 1:18),

thinking (but in vain) to raise up (so the oldest manuscripts

read) tribulation to my bonds." Their thought was, that

taking the opportunity of my being laid aside, they would exalt

themselves by their Judaizing preaching, and depreciate me and my

preaching, and so cause me trouble of spirit in my bonds; they thought

that I, like themselves, sought my own glory, and so would be mortified

at their success over mine. But they are utterly mistaken; "I rejoice"

at it

(Php 1:18),

so far am I from being troubled at it.

18. What follows from this? Does this trouble me as they thought

it would? "Notwithstanding" their unkind thought to me, and

self-seeking intention, the cause I have at heart is furthered "every

way" of preaching, "whether in pretense (with a by motive,

Php 1:16)

or in truth (out of true 'love' to Christ,

Php 1:17),

Christ is proclaimed; and therein I do rejoice, yea, and I will

rejoice." From this it would seem that these self-seeking teachers in

the main "proclaimed Christ," not "another Gospel," such as the

Judaizers in Galatia taught

(Ga 1:6-8);

though probably having some of the Jewish leaven (see on

Php 1:15,16),

their chief error was their self-seeking envious motive,

not so much error of doctrine; had there been vital error, Paul

would not have rejoiced. The proclamation of CHRIST," however done, roused attention, and so was sure

to be of service. Paul could thus rejoice at the good result of their

bad intentions

(Ps 76:10;

Isa 10:5, 7).

19. turn to my salvation--"turn out to me for, (or

unto) salvation." This proclamation of Christ every way will

turn out to my spiritual good. Christ, whose interests are my

interests, being glorified thereby; and so the coming of His kingdom

being furthered, which, when it does come, will bring completed "SALVATION"

(Heb 9:28)

to me and all whose "earnest expectation"

(Php 1:20)

is that Christ may be magnified in them. So far is their preaching from

causing me, as they thought, tribulation in my bonds

(Php 1:16).

Paul plainly quotes and applies to himself the very words of the

Septuagint

(Job 13:16),

"This shall turn out to my salvation," which belong to all God's people

of every age, in their tribulation (compare

Job 13:15).

through your prayer and the supply--The Greek intimately joins

the two nouns together, by having but one preposition and one article:

"Through your prayer and (the consequent) supply of the Spirit of

Jesus Christ (obtained for me through your prayer)."

20. According to my earnest expectation--The Greek expresses,

"expectation with uplifted head

(Lu 21:28)

and outstretched neck."

Ro 8:19

is the only other place in the New Testament that the word occurs.

TITTMANN says, in both places it implies not mere

expectation, but the anxious desire of an anticipated

prosperous issue in afflictive circumstances. The subject of his

earnest expectation which follows, answers to "my salvation"

(Php 1:19).

in nothing I shall be ashamed--in nothing have reason to be

ashamed of "my work for God, or His work in me" [ALFORD]. Or, "in nothing be disappointed in my

hope, but that I may fully obtain it" [ESTIUS]. So "ashamed" is used in

Ro 9:33.

all boldness--"all" is opposed to "in nothing," as "boldness" is the

opposite to "ashamed."

so now also--when "my body" is "in bonds"

(Php 1:17).

Christ--not Paul, "shall be magnified."

life, or by death--Whatever be the issue, I cannot lose; I must be

the gainer by the event. Paul was not omniscient; in the issue of things

pertaining to themselves, the apostles underwent the same probation of

faith and patience as we.

21. For--in either event

(Php 1:20)

I must be the gainer, "For to me," &c.

to live is Christ--whatever life, time, and strength, I have, is

Christ's; Christ is the sole object for which I live

(Ga 2:20).

to die is gain--not the act of dying, but as the Greek

("to have died") expresses, the state after death. Besides the

glorification of Christ by my death, which is my primary object

(Php 1:20),

the change of state caused by death, so far from being a matter of

shame

(Php 1:20)

or loss, as my enemies suppose, will be a positive "gain" to me.

22. Rather as Greek, "But if to live in the flesh (if),

this (I say, the continuance in life which I am undervaluing) be the

fruit of my labor (that is, be the condition in which the fruit of my

ministerial labor is involved), then what I shall choose I know

not (I cannot determine with myself, if the choice were given me, both

alternatives being great goods alike)." So ALFORD

and ELLICOTT. BENGEL takes

it as English Version, which the Greek will bear by

supposing an ellipsis, "If to live in the flesh (be my portion), this

(continuing to live) is the fruit of my labor," that is, this

continuance in life will be the occasion of my bringing in "the fruit

of labor," that is, will be the occasion of "labors" which are their

own "fruit" or reward; or, this my continuing "to live" will have this

"fruit," namely, "labors" for Christ. GROTIUS

explains "the fruit of labor" as an idiom for "worthwhile"; If I live

in the flesh, this is worth my while, for thus Christ's interest will

be advanced, "For to me to live is Christ"

(Php 1:21;

compare

Php 2:30;

Ro 1:13).

The second alternative, namely, dying, is taken up and handled,

Php 2:17,

"If I be offered."

23. For--The oldest manuscripts read, "But." "I know not

(Php 1:22),

BUT am in a strait (am perplexed) betwixt

the two (namely, 'to live' and 'to die'), having the desire

for departing (literally, 'to loose anchor,'

2Ti 4:6)

and being with Christ; FOR (so the oldest

manuscripts) it is by far better"; or as the Greek, more

forcibly, "by far the more preferable"; a double comparative.

This refutes the notion of the soul being dormant during its separation

from the body. It also shows that, while he regarded the Lord's advent

as at all times near, yet that his death before it was a very possible

contingency. The partial life eternal is in the interval between

death and Christ's second advent; the perfectional, at that

advent [BISHOP PEARSON].

To depart is better than to remain in the flesh; to be with

Christ is far, far better; a New Testament hope

(Heb 12:24),

[BENGEL].

24. to abide--to continue somewhat longer.

for you--Greek, "on your account"; "for your sake." In order to be

of service to you, I am willing to forego my entrance a little sooner

into blessedness; heaven will not fail to be mine at last.

25. Translate, "And being confident of this."

I know, &c.--by prophetical intimations of the Spirit. He did not

yet know the issue, as far as human appearances were concerned

(Php 2:23).

He doubtless returned from his first captivity to Philippi

(Heb 13:19;

Phm 22).

joy of faith--Greek, "joy in your faith."

26. Translate, "That your matter of glorying (or

rejoicing) may abound in Christ Jesus in me (that is, in my

case; in respect to me, or for me who have been granted

to your prayers,

Php 1:19)

through my presence again among you." ALFORD makes

the "matter of glorying," the possession of the Gospel, received

from Paul, which would abound, be assured and increased, by his

presence among them; thus, "in me," implies that Paul is the worker of

the material of abounding in Christ Jesus. But "my rejoicing

over you"

(Php 2:16),

answers plainly to "your rejoicing in respect to me" here.

27. Only--Whatever happens as to my coming to you, or not, make this

your one only care. By supposing this or that future contingency, many

persuade themselves they will be such as they ought to be, but it is

better always without evasion to perform present duties under present

circumstances [BENGEL].

let your conversation be--(Compare

Php 3:20).

The Greek implies, "Let your walk as citizens (namely, of

the heavenly state; 'the city of the living God,'

Heb 12:22,

'the heavenly Jerusalem,' 'fellow citizens of the saints,'

Eph 2:19)

be," &c.

I . . . see . . . hear--so

Php 1:30.

"Hear," in order to include both alternatives, must include the meaning

know.

your affairs--your state.

in one spirit--the fruit of partaking of the Holy Spirit

(Eph 4:3, 4).

with one mind--rather as Greek, "soul," the sphere of the

affections; subordinate to the "Spirit," man's higher and heavenly

nature. "There is sometimes natural antipathies among believers; but

these are overcome, when there is not only unity of spirit, but also of

soul" [BENGEL].

striving together--with united effort.

28. terrified--literally, said of horses or other animals startled

or suddenly scared; so of sudden consternation in general.

which--your not being terrified.

evident token of perdition--if they would only perceive it

(2Th 1:5).

It attests this, that in contending hopelessly against you, they are

only rushing on to their own perdition, not shaking your united faith

and constancy.

to you of salvation--The oldest manuscripts read, "of

your salvation"; not merely your temporal safety.

29. For--rather, a proof that this is an evident token from God of

your salvation, "Because," &c.

it is given--Greek, "it has been granted as a

favor," or "gift of grace." Faith is the gift of God

(Eph 2:8),

not wrought in the soul by the will of man, but by the Holy Ghost

(Joh 1:12, 13).

believe on him--"To believe Him," would merely mean to

believe He speaks the truth. "To believe on Him," is to believe

in, and trust through, Him to obtain eternal salvation.

Suffering for Christ is not only not a mark of God's anger, but

a gift of His grace.

30. ye saw in me--

(Ac 16:12, 19,

&c.; 1Th 2:2).

I am "in nothing terrified by mine adversaries"

(Php 1:29),

so ought not ye. The words here, "ye saw . . . and

. . . hear," answer to "I come and see you, or else

. . . hear"

(Php 1:27).