<hi type="bold">17. take--</hi>a different Greek word from that in <reference osisRef="Eph.6.13">Ep 6:13</reference>, <reference osisRef="Eph.6.16">16</reference>; translate, therefore, "receive," "accept," namely, the helmet offered by the Lord, namely, "salvation" appropriated, as <reference osisRef="1Thess.5.8">1Th 5:8</reference>, "Helmet, the hope of salvation"; not an uncertain hope, but one that brings with it no shame of disappointment (<reference osisRef="Rom.5.5">Ro 5:5</reference>). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare <reference osisRef="Rom.5.1">Ro 5:1</reference>, <reference osisRef="Rom.5.5">5</reference>). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, "lifts up the head" (<reference osisRef="Ps.3.3">Psa 3:3</reference>; <reference osisRef="Luke.21.28">Lu 21:28</reference>).

<hi type="bold">sword of the Spirit--</hi>that is, furnished by the Spirit, who inspired the writers of the word of God (<reference osisRef="2Pet.1.21">2Pe 1:21</reference>). Again the Trinity is implied: the Spirit here; and Christ in "salvation" and God the Father, <reference osisRef="Eph.6.13">Ep 6:13</reference> (compare <reference osisRef="Heb.4.12">He 4:12</reference>; <reference osisRef="Rev.1.16">Re 1:16</reference>; 2:12). The two-edged sword, cutting both ways (<reference osisRef="Ps.45.3">Psa 45:3</reference>, <reference osisRef="Ps.45.5">5</reference>), striking some with conviction and conversion, and others with condemnation (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="Rev.19.15">Re 19:15</reference>), is in the mouth of Christ (<reference osisRef="Isa.49.2">Is 49:2</reference>), in the hand of His saints (<reference osisRef="Ps.149.6">Psa 149:6</reference>). Christ's use of this sword in the temptation is our pattern as to how we are to wield it against Satan (<reference osisRef="Matt.4.4">Mt 4:4</reference>, <reference osisRef="Matt.7.10">7, 10</reference>). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (<reference osisRef="Luke.9.62">Lu 9:62</reference>); our only safety is in resisting ceaselessly (<reference osisRef="Matt.4.11">Mt 4:11</reference>; <reference osisRef="Jas.4.7">Jas 4:7</reference>).

17. take-- a different Greek word from that in Ep 6:13, 16; translate, therefore, "receive," "accept," namely, the helmet offered by the Lord, namely, "salvation" appropriated, as 1Th 5:8, "Helmet, the hope of salvation"; not an uncertain hope, but one that brings with it no shame of disappointment (Ro 5:5). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare Ro 5:1, 5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, "lifts up the head" (Psa 3:3; Lu 21:28). sword of the Spirit-- that is, furnished by the Spirit, who inspired the writers of the word of God (2Pe 1:21). Again the Trinity is implied: the Spirit here; and Christ in "salvation" and God the Father, Ep 6:13 (compare He 4:12; Re 1:16; 2:12). The two-edged sword, cutting both ways (Psa 45:3, 5), striking some with conviction and conversion, and others with condemnation (Is 11:4; Re 19:15), is in the mouth of Christ (Is 49:2), in the hand of His saints (Psa 149:6). Christ's use of this sword in the temptation is our pattern as to how we are to wield it against Satan (Mt 4:4, 7, 10). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Lu 9:62); our only safety is in resisting ceaselessly (Mt 4:11; Jas 4:7).


<hi type="bold">18. always--</hi>Greek, "in every season"; implying opportunity and exigency (<reference osisRef="Col.4.2">Col 4:2</reference>). Paul uses the very words of Jesus in <reference osisRef="Luke.21.36">Lu 21:36</reference> (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, <reference osisRef="1Cor.11.23">1Co 11:23</reference>, &c.; <reference osisRef="1Tim.5.18">1Ti 5:18</reference>). Compare <reference osisRef="Luke.18.1">Lu 18:1</reference>; <reference osisRef="Rom.12.12">Ro 12:12</reference>; <reference osisRef="1Thess.5.17">1Th 5:17</reference>.

<hi type="bold">with all--</hi>that is, every kind of.

<hi type="bold">prayer--</hi>a sacred term for prayer in general.

<hi type="bold">supplication--</hi>a common term for a special kind of prayer [Harless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [Grotius].

<hi type="bold">in the Spirit--</hi>to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (<reference osisRef="Rom.8.15">Ro 8:15</reference>, <reference osisRef="Rom.8.26">26</reference>; <reference osisRef="Gal.4.6">Ga 4:6</reference>; Jude 20).

<hi type="bold">watching--</hi>not sleeping (<reference osisRef="Eph.5.14">Ep 5:14</reference>; <reference osisRef="Ps.88.13">Psa 88:13</reference>; <reference osisRef="Matt.26.41">Mt 26:41</reference>). So in the temple a perpetual watch was maintained (compare Anna, <reference osisRef="Luke.2.37">Lu 2:37</reference>).

<hi type="bold">thereunto--</hi>"watching unto" (with a view to) prayer and supplication.

<hi type="bold">with--</hi>Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.

<hi type="bold">for all saints--</hi>as none is so perfect as not to need the intercessions of his fellow Christians.

18. always-- Greek, "in every season"; implying opportunity and exigency (Col 4:2). Paul uses the very words of Jesus in Lu 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, 1Co 11:23, &c.; 1Ti 5:18). Compare Lu 18:1; Ro 12:12; 1Th 5:17. with all-- that is, every kind of. prayer-- a sacred term for prayer in general. supplication-- a common term for a special kind of prayer [Harless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [Grotius]. in the Spirit-- to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (Ro 8:15, 26; Ga 4:6; Jude 20). watching-- not sleeping (Ep 5:14; Psa 88:13; Mt 26:41). So in the temple a perpetual watch was maintained (compare Anna, Lu 2:37). thereunto-- "watching unto" (with a view to) prayer and supplication. with-- Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised. for all saints-- as none is so perfect as not to need the intercessions of his fellow Christians.


<hi type="bold">19. for me--</hi>a different Greek preposition from that in <reference osisRef="Eph.6.18">Ep 6:18</reference>; translate, therefore, "on my behalf."

<hi type="bold">that I may open my mouth boldly--</hi>rather, "that there may be given to me 'utterance,' or 'speech' in the opening of my mouth (when I undertake to speak; a formula used in set and solemn speech, <reference osisRef="Job.3.1">Job 3:1</reference>; <reference osisRef="Dan.10.16">Da 10:16</reference>), so as with boldness to make known," &c. Bold plainness of speech was the more needed, as the Gospel is a "mystery" undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be given him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (<reference osisRef="Jer.1.7">Jr 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>; <reference osisRef="Ezek.3.8">Eze 3:8</reference>, <reference osisRef="Ezek.9.11">9, 11</reference>; <reference osisRef="2Cor.4.13">2Co 4:13</reference>).

19. for me-- a different Greek preposition from that in Ep 6:18; translate, therefore, "on my behalf." that I may open my mouth boldly-- rather, "that there may be given to me 'utterance,' or 'speech' in the opening of my mouth (when I undertake to speak; a formula used in set and solemn speech, Job 3:1; Da 10:16), so as with boldness to make known," &c. Bold plainness of speech was the more needed, as the Gospel is a "mystery" undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be given him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (Jr 1:7, 8; Eze 3:8, 9, 11; 2Co 4:13).


<hi type="bold">20. For--</hi>Greek, as in <reference osisRef="Eph.6.19">Ep 6:19</reference>, "On behalf of which."

<hi type="bold">an ambassador in bonds--</hi>a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So <reference osisRef="Acts.28.16">Ac 28:16</reference>, <reference osisRef="Acts.28.20">20</reference>, "I am bound with this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (<reference osisRef="Acts.26.29">Ac 26:29</reference>); compare <reference osisRef="Acts.12.6">Ac 12:6</reference>, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [Paley].

20. For-- Greek, as in Ep 6:19, "On behalf of which." an ambassador in bonds-- a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So Ac 28:16, 20, "I am bound with this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (Ac 26:29); compare Ac 12:6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [Paley].


<hi type="bold">21. that ye also--</hi>as I have been discussing things relating to you, so that ye also may know about me (compare <reference osisRef="Col.4.7">Col 4:7</reference>, <reference osisRef="Col.4.8">8</reference>). Neander takes it, "Ye also," as well as the Colossians (<reference osisRef="Col.4.6">Col 4:6</reference>).

<hi type="bold">my affairs--</hi>Greek, "the things concerning me."

<hi type="bold">how I do--</hi>how I fare.

<hi type="bold">Tychicus--</hi>an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (<reference osisRef="Acts.20.4">Ac 20:4</reference>; <reference osisRef="2Tim.4.12">2Ti 4:12</reference>).

<hi type="bold">a beloved brother--</hi>Greek, "the beloved brother"; the same epithet as in <reference osisRef="Col.4.7">Col 4:7</reference>.

<hi type="bold">minister--</hi>that is, servant.

<hi type="bold">in the Lord--</hi>in the Lord's work.

21. that ye also-- as I have been discussing things relating to you, so that ye also may know about me (compare Col 4:7, 8). Neander takes it, "Ye also," as well as the Colossians (Col 4:6). my affairs-- Greek, "the things concerning me." how I do-- how I fare. Tychicus-- an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (Ac 20:4; 2Ti 4:12). a beloved brother-- Greek, "the beloved brother"; the same epithet as in Col 4:7. minister-- that is, servant. in the Lord-- in the Lord's work.


<hi type="bold">22. for the same purpose--</hi>Greek, "for this very purpose." <reference osisRef="Col.4.8">Col 4:8</reference> is almost word for word the same as this verse.

<hi type="bold">our affairs--</hi>Greek, "the things concerning us," namely, concerning myself. "Aristarchus, my fellow prisoner, and Marcus, sister's son to Barnabas" (<reference osisRef="Col.4.10">Col 4:10</reference>).

22. for the same purpose-- Greek, "for this very purpose." Col 4:8 is almost word for word the same as this verse. our affairs-- Greek, "the things concerning us," namely, concerning myself. "Aristarchus, my fellow prisoner, and Marcus, sister's son to Barnabas" (Col 4:10).


<hi type="bold">23. love with faith--</hi>Faith is presupposed as theirs; he prays that love may accompany it (<reference osisRef="Gal.5.6">Ga 5:6</reference>).

23. love with faith-- Faith is presupposed as theirs; he prays that love may accompany it (Ga 5:6).


24. Contrast the malediction on all who love Him not (<reference osisRef="1Cor.16.22">1Co 16:22</reference>).

<hi type="bold">in sincerity--</hi>Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [Wahl]. Compare "that which is not corruptible" (<reference osisRef="1Pet.3.4">1Pe 3:4</reference>). Not a fleeting, earthly love, but a spiritual and eternal one [Alford]. Contrast <reference osisRef="Col.2.22">Col 2:22</reference>, worldly things "which perish with the using." Compare <reference osisRef="1Cor.9.25">1Co 9:25</reference>, "corruptible ... incorruptible crown." "Purely," "holily" [Estius], without the corruption of sin (See on <reference osisRef="1Cor.3.17">1Co 3:17</reference>; <reference osisRef="2Pet.1.4">2Pe 1:4</reference>; Jude 10). Where the Lord Jesus has a true believer, there I have a brother [Bishop M'ikwaine]. He who is good enough for Christ, is good enough for me [R. Hall]. The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, while showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (<reference osisRef="Acts.15.8">Ac 15:8</reference>, <reference osisRef="Acts.15.9">9</reference>; <reference osisRef="1Cor.1.2">1Co 1:2</reference>; <reference osisRef="1Cor.12.3">12:3</reference>). <chapter eID="Eph.6"/>

24. Contrast the malediction on all who love Him not (1Co 16:22). in sincerity-- Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [Wahl]. Compare "that which is not corruptible" (1Pe 3:4). Not a fleeting, earthly love, but a spiritual and eternal one [Alford]. Contrast Col 2:22, worldly things "which perish with the using." Compare 1Co 9:25, "corruptible... incorruptible crown." "Purely," "holily" [Estius], without the corruption of sin (See on 1Co 3:17; 2Pe 1:4; Jude 10). Where the Lord Jesus has a true believer, there I have a brother [Bishop M'ikwaine]. He who is good enough for Christ, is good enough for me [R. Hall]. The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, while showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (Ac 15:8, 9; 1Co 1:2; 12:3).


<milestone n="THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS</title>


<title type="x-IS">INTRODUCTION</title>
 The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (<reference osisRef="Phil.1.7">Php 1:7</reference>; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi (<reference osisRef="Phil.1.1">Php 1:1</reference>; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare <reference osisRef="Phil.1.23">Php 1:23</reference>, with <reference osisRef="2Cor.5.8">2Co 5:8</reference>), the reference to the Philippians having seen his maltreatment at Philippi (<reference osisRef="Phil.1.29">Php 1:29</reference>, <reference osisRef="1Cor.1.30">30</reference>; <reference osisRef="2Cor.1.2">2:1, 2</reference>).

 The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].

 Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (<reference osisRef="Acts.16.12">Ac 16:12</reference>) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (<reference osisRef="Acts.16.12">Ac 16:12</reference>), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

 Paul, with Silas and Timothy, planted the Gospel there (<reference osisRef="Acts.16.12">Ac 16:12</reference>, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (<reference osisRef="Acts.20.1">Ac 20:1</reference>); and <reference osisRef="Acts.20.3">Ac 20:3</reference>, <reference osisRef="Acts.20.6">6</reference>, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (<reference osisRef="Acts.16.19">Ac 16:19</reference>, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (<reference osisRef="1Thess.2.2">1Th 2:2</reference>). They alone sent supplies for his temporal wants, twice shortly after he had left them (<reference osisRef="Phil.4.15">Php 4:15</reference>, <reference osisRef="Phil.4.16">16</reference>), and again a third time shortly before writing this Epistle (<reference osisRef="Phil.4.10">Php 4:10</reference>, <reference osisRef="Phil.4.18">18</reference>; <reference osisRef="2Cor.11.9">2Co 11:9</reference>). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

 Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (<reference osisRef="Phil.3.2">Php 3:2</reference>); even as such evil influences had crept into the Galatian churches. In <reference osisRef="Phil.4.2">Php 4:2</reference>, <reference osisRef="Phil.4.3">3</reference> we find a trace of the fact recorded in the history (<reference osisRef="Acts.16.13">Ac 16:13</reference>, <reference osisRef="Acts.16.14">14</reference>), that female converts were among the first to receive the Gospel at Philippi.

 As to the state of the Church, we gather from <reference osisRef="2Cor.8.1">2Co 8:1</reference>, <reference osisRef="2Cor.8.2">2</reference> that its members were poor, yet most liberal; and from <reference osisRef="Phil.1.28-Phil.1.30">Php 1:28-30</reference>, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (<reference osisRef="Phil.1.27">Php 1:27</reference>; 2:<reference osisRef="1Cor.4.12">1-4, 12</reference>, <reference osisRef="1Cor.4.14">14</reference>; <reference osisRef="1Cor.4.2">4:2</reference>).

 The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (<reference osisRef="Phil.4.2">Php 4:2</reference>, <reference osisRef="Phil.4.3">3</reference>). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (<reference osisRef="Phil.2.25">Php 2:25</reference>), had brought on himself by the fatigues of the journey a dangerous sickness (<reference osisRef="Phil.2.26">Php 2:26</reference>, 30). But now that he was recovered, he "longed" (<reference osisRef="Phil.2.26">Php 2:26</reference>) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (<reference osisRef="Phil.4.1-Phil.4.23">Php 4:1-23</reference>).

 This Epistle was written from Rome during the imprisonment, the beginning of which is related in <reference osisRef="Acts.28.16">Ac 28:16</reference>, <reference osisRef="Acts.20.30">20, 30</reference>, <reference osisRef="Acts.20.31">31</reference>. The reference to "Cæsar's household" (<reference osisRef="Phil.4.22">Php 4:22</reference>), and to the "palace" (<reference osisRef="Phil.1.13">Php 1:13</reference>, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in <reference osisRef="Phil.1.12-Phil.1.14">Php 1:12-14</reference>, agrees with his situation in the first two years of his imprisonment (<reference osisRef="Acts.28.30">Ac 28:30</reference>, <reference osisRef="Acts.28.31">31</reference>). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (<reference osisRef="Phil.2.23">Php 2:23</reference>). (<reference osisRef="2Cor.2.2">2</reference>) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (<reference osisRef="Phil.2.26">Php 2:26</reference>). (<reference osisRef="2Cor.2.3">3</reference>) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (<reference osisRef="Phil.2.20">Php 2:20</reference>); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, <reference osisRef="Col.4.14">Col 4:14</reference>; Phm 24. Again, in <reference osisRef="Eph.6.19">Ep 6:19</reference>, <reference osisRef="Eph.6.20">20</reference>, his freedom to preach is implied: but in <reference osisRef="Phil.1.13-Phil.1.18">Php 1:13-18</reference>, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (<reference osisRef="Phil.1.13">Php 1:13</reference>). (<reference osisRef="1Cor.1.5">5</reference>) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in <reference osisRef="Acts.28.1-Acts.28.31">Ac 28:1-31</reference>; compare <reference osisRef="Phil.1.29">Php 1:29</reference>, <reference osisRef="1Cor.1.30">30</reference>; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (<reference osisRef="Acts.28.16">Ac 28:16</reference>, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (<reference osisRef="Phil.2.17">Php 2:17</reference>; <reference osisRef="2Cor.3.11">3:11</reference>). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with <reference osisRef="Phil.1.13">Php 1:13</reference>; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (<reference osisRef="Acts.20.30">Ac 20:30</reference>) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

 The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (<reference osisRef="Phil.2.18">Php 2:18</reference>, 19-24, 25-30; <reference osisRef="2Cor.3.1">3:1</reference>, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In <reference osisRef="Phil.4.1">Php 4:1</reference> he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in <reference osisRef="Phil.1.1">Php 1:1</reference> is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Phil.1.1-Phil.1.30">Php 1:1-30</reference>. 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.</title>

<hi type="bold">1. Timotheus--</hi>mentioned as being well known to the Philippians (<reference osisRef="Acts.16.3">Ac 16:3</reference>, <reference osisRef="Acts.16.10-Acts.16.12">10-12</reference>), 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" (<reference osisRef="Phil.1.3">Php 1:3</reference>). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.

<hi type="bold">servants of Jesus Christ--</hi>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.

<hi type="bold">all--</hi>so <reference osisRef="Phil.1.4">Php 1:4</reference>, <reference osisRef="1Cor.7.8">7, 8</reference>, <reference osisRef="1Cor.7.25">25</reference>; <reference osisRef="Phil.2.17">Php 2:17</reference>, 26. It implies comprehensive affection which desired not to forget any one among them "all."

<hi type="bold">bishops--</hi>synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (<reference osisRef="Acts.20.17">Ac 20:17</reference>), and "overseers" (<reference osisRef="Acts.20.28">Ac 20:28</reference>), Greek, "bishops." And <reference osisRef="Titus.1.5">Tit 1:5</reference>, compare with <reference osisRef="Phil.1.7">Php 1:7</reference>. 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 (<reference osisRef="Col.4.17">Col 4:17</reference>; <reference osisRef="1Thess.5.12">1Th 5:12</reference>; <reference osisRef="Heb.13.24">He 13:24</reference>; <reference osisRef="Rev.1.4">Re 1:4</reference>, <reference osisRef="1Cor.1.11">11</reference>). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.

INTRODUCTION The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Php 1:7; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi (Php 1:1; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare Php 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Php 1:29, 30; 2:1, 2). The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39]. Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Ac 16:12) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Ac 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language. Paul, with Silas and Timothy, planted the Gospel there (Ac 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Ac 20:1); and Ac 20:3, 6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Ac 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Php 4:15, 16), and again a third time shortly before writing this Epistle (Php 4:10, 18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed. Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Php 3:2); even as such evil influences had crept into the Galatian churches. In Php 4:2, 3 we find a trace of the fact recorded in the history (Ac 16:13, 14), that female converts were among the first to receive the Gospel at Philippi. As to the state of the Church, we gather from 2Co 8:1, 2 that its members were poor, yet most liberal; and from Php 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Php 1:27; 2:1-4, 12, 14; 4:2). The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Php 4:2, 3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Php 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Php 2:26, 30). But now that he was recovered, he "longed" (Php 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Php 4:1-23). This Epistle was written from Rome during the imprisonment, the beginning of which is related in Ac 28:16, 20, 30, 31. The reference to "Cæsar's household" (Php 4:22), and to the "palace" (Php 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Php 1:12-14, agrees with his situation in the first two years of his imprisonment (Ac 28:30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Php 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Php 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Php 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 24. Again, in Ep 6:19, 20, his freedom to preach is implied: but in Php 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Php 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Ac 28:1-31; compare Php 1:29, 30; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Ac 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Php 2:17; 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Php 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Ac 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger. The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Php 2:18, 19-24, 25-30; 3:1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In Php 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Php 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church. CHAPTER 1 Php 1:1-30. Inscription. Thanksgiving and Prayers for the Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation to Christian Consistency. 1. Timotheus-- mentioned as being well known to the Philippians (Ac 16:3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Php 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them. servants of Jesus Christ-- The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity. all-- so Php 1:4, 7, 8, 25; Php 2:17, 26. It implies comprehensive affection which desired not to forget any one among them "all." bishops-- synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Ac 20:17), and "overseers" (Ac 20:28), Greek, "bishops." And Tit 1:5, compare with Php 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [Paley, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [Neander]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; 1Th 5:12; He 13:24; Re 1:4, 11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.


<hi type="bold">2. Grace ... peace--</hi>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.

<hi type="bold">from ... from--</hi>Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.

2. Grace... peace-- The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace. from... from-- Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.


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


<hi type="bold">4. making request--</hi>Translate, "making my request."

<hi type="bold">for you all--</hi>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.

<hi type="bold">with joy--</hi>the characteristic feature in this Epistle, as love is in that to the Ephesians (compare <reference osisRef="Phil.1.18">Php 1:18</reference>; <reference osisRef="Phil.2.2">Php 2:2</reference>, 19, 28; <reference osisRef="2Cor.3.1">3:1</reference>; <reference osisRef="2Cor.4.1">4:1</reference>, <reference osisRef="2Cor.4.4">4</reference>). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.

4. making request-- Translate, "making my request." for you all-- The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them. with joy-- the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Php 1:18; Php 2:2, 19, 28; 3:1; 4:1, 4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.


5. Ground of his "thanking God" (<reference osisRef="Phil.1.3">Php 1:3</reference>): "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 (<reference osisRef="1Cor.1.9">1Co 1:9</reference>) and of the Father (<reference osisRef="1John.1.3">1Jo 1:3</reference>) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (<reference osisRef="2Cor.13.14">2Co 13:14</reference>), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (<reference osisRef="Phil.4.10">Php 4:10</reference>, <reference osisRef="Phil.4.15">15</reference>, "communicated ... concerning giving"; <reference osisRef="2Cor.9.13">2Co 9:13</reference>; <reference osisRef="Gal.6.6">Ga 6:6</reference>; <reference osisRef="Heb.13.16">He 13:16</reference>, "To communicate forget not").

5. Ground of his "thanking God" (Php 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1Co 1:9) and of the Father (1Jo 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2Co 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Php 4:10, 15, "communicated... concerning giving"; 2Co 9:13; Ga 6:6; He 13:16, "To communicate forget not").


<hi type="bold">6. confident--</hi>This confidence nerves prayers and thanksgivings (<reference osisRef="Phil.1.3">Php 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>).

<hi type="bold">this very thing--</hi>the very thing which he prays for (<reference osisRef="Phil.1.4">Php 1:4</reference>) is the matter of his believing confidence (<reference osisRef="Mark.11.24">Mr 11:24</reference>; <reference osisRef="1John.5.14">1Jo 5:14</reference>, <reference osisRef="1John.5.15">15</reference>). Hence the result is sure.

<hi type="bold">he which hath begun--</hi>God (<reference osisRef="Phil.2.13">Php 2:13</reference>).

<hi type="bold">a good work--</hi>Any work that God begins, He will surely finish (<reference osisRef="1Sam.3.12">1Sa 3:12</reference>). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (<reference osisRef="Isa.26.12">Is 26:12</reference>). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (<reference osisRef="Phil.1.5">Php 1:5</reference>; <reference osisRef="Ps.37.24">Psa 37:24</reference>; <reference osisRef="Ps.89.33">89:33</reference>; <reference osisRef="Ps.138.8">138:8</reference>; <reference osisRef="John.10.28">Joh 10:28</reference>, <reference osisRef="John.10.29">29</reference>; <reference osisRef="Rom.8.29">Ro 8:29</reference>, <reference osisRef="Rom.8.35-Rom.8.39">35-39</reference>; <reference osisRef="Rom.11.1">11:1</reference>, <reference osisRef="2Cor.11.2">2</reference> <reference osisRef="Heb.6.17-Heb.6.19">He 6:17-19</reference>; <reference osisRef="Jas.1.17">Jas 1:17</reference>; 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 (<reference osisRef="Deut.33.3">De 33:3</reference>; <reference osisRef="Isa.27.3">Is 27:3</reference>; <reference osisRef="1Pet.1.5">1Pe 1:5</reference>).

<hi type="bold">perform it until--</hi>"perfect it up to" [Alford, Ellicott, and others].

<hi type="bold">the day of ... Christ--</hi>(<reference osisRef="Phil.1.10">Php 1:10</reference>). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.

6. confident-- This confidence nerves prayers and thanksgivings (Php 1:3, 4). this very thing-- the very thing which he prays for (Php 1:4) is the matter of his believing confidence (Mr 11:24; 1Jo 5:14, 15). Hence the result is sure. he which hath begun-- God (Php 2:13). a good work-- Any work that God begins, He will surely finish (1Sa 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Is 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Php 1:5; Psa 37:24; 89:33; 138:8; Joh 10:28, 29; Ro 8:29, 35-39; 11:1, 2 He 6:17-19; Jas 1:17; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (De 33:3; Is 27:3; 1Pe 1:5). perform it until-- "perfect it up to" [Alford, Ellicott, and others]. the day of... Christ-- (Php 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.


<hi type="bold">7. meet--</hi>Greek, "just."

<hi type="bold">to think this--</hi>to have the prayerful confidence I expressed (<reference osisRef="Phil.1.4-Phil.1.6">Php 1:4-6</reference>).

<hi type="bold">of you--</hi>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.

<hi type="bold">because, &c.--</hi>Punctuate and translate, "Because I have you in my heart (so <reference osisRef="Phil.1.8">Php 1:8</reference>; 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, <reference osisRef="2Cor.3.2">2Co 3:2</reference>; <reference osisRef="2Cor.7.3">7:3</reference>), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, <reference osisRef="Acts.28.17-Acts.28.23">Ac 28:17-23</reference>; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare <reference osisRef="Phil.1.17">Php 1:17</reference>), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (<reference osisRef="Phil.1.5">Php 1:5</reference>), and have manifested this, both by suffering as I do for the Gospel's sake (<reference osisRef="Phil.1.28-Phil.1.30">Php 1:28-30</reference>), and by imparting to me of your substance (<reference osisRef="Phil.4.15">Php 4:15</reference>). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.

7. meet-- Greek, "just." to think this-- to have the prayerful confidence I expressed (Php 1:4-6). of you-- literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them. because, &c.-- Punctuate and translate, "Because I have you in my heart (so Php 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart... being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2Co 3:2; 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Ac 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Php 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Php 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Php 1:28-30), and by imparting to me of your substance (Php 4:15). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.


8. Confirmation of <reference osisRef="Phil.1.7">Php 1:7</reference>.

<hi type="bold">record--</hi>that is, witness.

<hi type="bold">in the bowels of Jesus Christ--</hi>"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, <reference osisRef="Jer.31.20">Jr 31:20</reference>) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].

8. Confirmation of Php 1:7. record-- that is, witness. in the bowels of Jesus Christ-- "Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jr 31:20) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].


9. The subject of his prayer for them (<reference osisRef="Phil.1.4">Php 1:4</reference>).

<hi type="bold">your love--</hi>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 (<reference osisRef="Phil.2.2">Php 2:2</reference>; <reference osisRef="2Cor.4.2">4:2</reference>).

<hi type="bold">knowledge--</hi>of doctrinal and practical truth.

<hi type="bold">judgment--</hi>rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.

9. The subject of his prayer for them (Php 1:4). your love-- to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Php 2:2; 4:2). knowledge-- of doctrinal and practical truth. judgment-- rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.


10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" (<reference osisRef="Rom.2.18">Ro 2:18</reference>); 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?

<hi type="bold">sincere--</hi>from a Greek root. Examined in the sunlight and found pure.

<hi type="bold">without offence--</hi>not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.

<hi type="bold">till--</hi>rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.

10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Ro 2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best? sincere-- from a Greek root. Examined in the sunlight and found pure. without offence-- not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way. till-- rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.


11. The oldest manuscripts read the singular, "fruit." So <reference osisRef="Gal.5.22">Ga 5:22</reference> (see on <reference osisRef="Gal.5.22">Ga 5:22</reference>); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (<reference osisRef="Eph.5.9">Ep 5:9</reference>) <reference osisRef="Jas.3.18">Jas 3:18</reference>, "the fruit of righteousness" (<reference osisRef="Heb.12.11">He 12:11</reference>); <reference osisRef="Rom.6.22">Ro 6:22</reference>, "fruit unto holiness."

<hi type="bold">which are--</hi>"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].

11. The oldest manuscripts read the singular, "fruit." So Ga 5:22 (see on Ga 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Ep 5:9) Jas 3:18, "the fruit of righteousness" (He 12:11); Ro 6:22, "fruit unto holiness." which are-- "which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].


<hi type="bold">12. understand--</hi>Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.

<hi type="bold">the things which happened unto me--</hi>Greek, "the things concerning me."

<hi type="bold">rather--</hi>so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [Bengel] (<reference osisRef="Phil.1.19">Php 1:19</reference>, <reference osisRef="1Cor.1.28">28</reference>; <reference osisRef="Phil.2.17">Php 2:17</reference>).

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).


<hi type="bold">13. my bonds in Christ--</hi>rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.

<hi type="bold">palace--</hi>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 <reference osisRef="Phil.4.22">Php 4:22</reference> 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 <reference osisRef="Acts.28.16">Ac 28:16</reference>, <reference osisRef="Acts.20.30">20, 30</reference>, <reference osisRef="Acts.20.31">31</reference>, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction.

<hi type="bold">in all other places--</hi>so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.

13. my bonds in Christ-- rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause. palace-- literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which Php 4:22 shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Ac 28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction. in all other places-- so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.


14. Translate as Greek, "And that (<reference osisRef="Phil.1.13">Php 1:13</reference>) 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."

<hi type="bold">by my bonds--</hi>encouraged by my patience in bearing my bonds.

<hi type="bold">much more bold--</hi>Translate as Greek, "are more abundantly bold."

14. Translate as Greek, "And that (Php 1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. Ellicott translates, "Trusting in the Lord." by my bonds-- encouraged by my patience in bearing my bonds. much more bold-- Translate as Greek, "are more abundantly bold."


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 (<reference osisRef="Rom.14.1-Rom.14.23">Ro 14:1-23</reference>; 1Co 3:10-15; 9:<reference osisRef="1Cor.15.1">1</reference>, &c.; <reference osisRef="2Cor.11.1-2Cor.11.4">2Co 11:1-4</reference>).

<hi type="bold">some also of--</hi>rather, "for"

<hi type="bold">good will--</hi>answering to "the brethren" (<reference osisRef="Phil.1.14">Php 1:14</reference>); some being well disposed to him.

15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Ro 14:1-23; 1Co 3:10-15; 9:1, &c.; 2Co 11:1-4). some also of-- rather, "for" good will-- answering to "the brethren" (Php 1:14); some being well disposed to him.


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, <reference osisRef="1Thess.3.3">1Th 3:3</reference>) for the defense of the Gospel (<reference osisRef="Phil.1.7">Php 1:7</reference>, 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 (<reference osisRef="Gal.6.12">Ga 6:12</reference>, <reference osisRef="Gal.6.13">13</reference>; however, see on <reference osisRef="Phil.1.18">Php 1:18</reference>), 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 (<reference osisRef="Phil.1.18">Php 1:18</reference>), so far am I from being troubled at it.

16-17. The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, 1Th 3:3) for the defense of the Gospel (Php 1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [Alford]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (Ga 6:12, 13; however, see on Php 1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (Php 1:18), so far am I from being troubled at it.


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, <reference osisRef="Phil.1.16">Php 1:16</reference>) or in truth (out of true 'love' to Christ, <reference osisRef="Phil.1.17">Php 1:17</reference>), 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 (<reference osisRef="Gal.1.6-Gal.1.8">Ga 1:6-8</reference>); though probably having some of the Jewish leaven (see on <reference osisRef="Phil.1.15">Php 1:15</reference>,<reference osisRef="1Cor.1.16">16</reference>), 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 (<reference osisRef="Ps.76.10">Psa 76:10</reference>; <reference osisRef="Isa.10.5">Is 10:5</reference>, <reference osisRef="Isa.10.7">7</reference>).

18. What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, Php 1:16) or in truth (out of true 'love' to Christ, Php 1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Ga 1:6-8); though probably having some of the Jewish leaven (see on Php 1:15,16), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of Christ," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions (Psa 76:10; Is 10:5, 7).


<hi type="bold">19. turn to my salvation--</hi>"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" (<reference osisRef="Heb.9.28">He 9:28</reference>) to me and all whose "earnest expectation" (<reference osisRef="Phil.1.20">Php 1:20</reference>) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (<reference osisRef="Phil.1.16">Php 1:16</reference>). Paul plainly quotes and applies to himself the very words of the Septuagint (<reference osisRef="Job.13.16">Job 13:16</reference>), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare <reference osisRef="Job.13.15">Job 13:15</reference>).

<hi type="bold">through your prayer and the supply--</hi>The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."

19. turn to my salvation-- "turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (He 9:28) to me and all whose "earnest expectation" (Php 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Php 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15). through your prayer and the supply-- The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."


<hi type="bold">20. According to my earnest expectation--</hi>The Greek expresses, "expectation with uplifted head (<reference osisRef="Luke.21.28">Lu 21:28</reference>) and outstretched neck." <reference osisRef="Rom.8.19">Ro 8:19</reference> 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" (<reference osisRef="Phil.1.19">Php 1:19</reference>).

<hi type="bold">in nothing I shall be ashamed--</hi>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 <reference osisRef="Rom.9.33">Ro 9:33</reference>.

<hi type="bold">all boldness--</hi>"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."

<hi type="bold">so now also--</hi>when "my body" is "in bonds" (<reference osisRef="Phil.1.17">Php 1:17</reference>).

<hi type="bold">Christ--</hi>not Paul, "shall be magnified."

<hi type="bold">life, or by death--</hi>Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.

20. According to my earnest expectation-- The Greek expresses, "expectation with uplifted head (Lu 21:28) and outstretched neck." Ro 8:19 is the only other place in the New Testament that the word occurs. Tittmann says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" (Php 1:19). in nothing I shall be ashamed-- in nothing have reason to be ashamed of "my work for God, or His work in me" [Alford]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [Estius]. So "ashamed" is used in Ro 9:33. all boldness-- "all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed." so now also-- when "my body" is "in bonds" (Php 1:17). Christ-- not Paul, "shall be magnified." life, or by death-- Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.


<hi type="bold">21. For--</hi>in either event (<reference osisRef="Phil.1.20">Php 1:20</reference>) I must be the gainer, "For to me," &c.

<hi type="bold">to live is Christ--</hi>whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (<reference osisRef="Gal.2.20">Ga 2:20</reference>).

<hi type="bold">to die is gain--</hi>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 (<reference osisRef="Phil.1.20">Php 1:20</reference>), the change of state caused by death, so far from being a matter of shame (<reference osisRef="Phil.1.20">Php 1:20</reference>) or loss, as my enemies suppose, will be a positive "gain" to me.

21. For-- in either event (Php 1:20) I must be the gainer, "For to me," &c. to live is Christ-- whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Ga 2:20). to die is gain-- not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object (Php 1:20), the change of state caused by death, so far from being a matter of shame (Php 1:20) or loss, as my enemies suppose, will be a positive "gain" to me.


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" (<reference osisRef="Phil.1.21">Php 1:21</reference>; compare <reference osisRef="Phil.2.30">Php 2:30</reference>; <reference osisRef="Rom.1.13">Ro 1:13</reference>). The second alternative, namely, dying, is taken up and handled, <reference osisRef="Phil.2.17">Php 2:17</reference>, "If I be offered."

22. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So Alford and Ellicott. Bengel takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. Grotius explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Php 1:21; compare Php 2:30; Ro 1:13). The second alternative, namely, dying, is taken up and handled, Php 2:17, "If I be offered."


<hi type="bold">23. For--</hi>The oldest manuscripts read, "But." "I know not (<reference osisRef="Phil.1.22">Php 1:22</reference>), 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,' <reference osisRef="2Tim.4.6">2Ti 4:6</reference>) 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 (<reference osisRef="Heb.12.24">He 12:24</reference>), [Bengel].

23. For-- The oldest manuscripts read, "But." "I know not (Php 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 2Ti 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [Bishop Pearson]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (He 12:24), [Bengel].


<hi type="bold">24. to abide--</hi>to continue somewhat longer.

<hi type="bold">for you--</hi>Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.

24. to abide-- to continue somewhat longer. for you-- Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.


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

<hi type="bold">I know, &c.--</hi>by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (<reference osisRef="Phil.2.23">Php 2:23</reference>). He doubtless returned from his first captivity to Philippi (<reference osisRef="Heb.13.19">He 13:19</reference>; Phm 22).

<hi type="bold">joy of faith--</hi>Greek, "joy in your faith."

25. Translate, "And being confident of this." I know, &c.-- by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Php 2:23). He doubtless returned from his first captivity to Philippi (He 13:19; Phm 22). joy of faith-- Greek, "joy in your faith."


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, <reference osisRef="Phil.1.19">Php 1:19</reference>) 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" (<reference osisRef="Phil.2.16">Php 2:16</reference>), answers plainly to "your rejoicing in respect to me" here.

26. Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Php 1:19) through my presence again among you." Alford makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Php 2:16), answers plainly to "your rejoicing in respect to me" here.


<hi type="bold">27. Only--</hi>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].

<hi type="bold">let your conversation be--</hi>(Compare <reference osisRef="Phil.3.20">Php 3:20</reference>). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' <reference osisRef="Heb.12.22">He 12:22</reference>, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' <reference osisRef="Eph.2.19">Ep 2:19</reference>) be," &c.

<hi type="bold">I ... see ... hear--</hi>so <reference osisRef="Phil.1.30">Php 1:30</reference>. "Hear," in order to include both alternatives, must include the meaning know.

<hi type="bold">your affairs--</hi>your state.

<hi type="bold">in one spirit--</hi>the fruit of partaking of the Holy Spirit (<reference osisRef="Eph.4.3">Ep 4:3</reference>, <reference osisRef="Eph.4.4">4</reference>).

<hi type="bold">with one mind--</hi>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].

<hi type="bold">striving together--</hi>with united effort.

27. Only-- Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [Bengel]. let your conversation be-- (Compare Php 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' He 12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Ep 2:19) be," &c. I... see... hear-- so Php 1:30. "Hear," in order to include both alternatives, must include the meaning know. your affairs-- your state. in one spirit-- the fruit of partaking of the Holy Spirit (Ep 4:3, 4). with one mind-- rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [Bengel]. striving together-- with united effort.


<hi type="bold">28. terrified--</hi>literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.

<hi type="bold">which--</hi>your not being terrified.

<hi type="bold">evident token of perdition--</hi>if they would only perceive it (<reference osisRef="2Thess.1.5">2Th 1:5</reference>). 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.

<hi type="bold">to you of salvation--</hi>The oldest manuscripts read, "of your salvation"; not merely your temporal safety.

28. terrified-- literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general. which-- your not being terrified. evident token of perdition-- if they would only perceive it (2Th 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy. to you of salvation-- The oldest manuscripts read, "of your salvation"; not merely your temporal safety.


<hi type="bold">29. For--</hi>rather, a proof that this is an evident token from God of your salvation, "Because," &c.

<hi type="bold">it is given--</hi>Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (<reference osisRef="Eph.2.8">Ep 2:8</reference>), not wrought in the soul by the will of man, but by the Holy Ghost (<reference osisRef="John.1.12">Joh 1:12</reference>, <reference osisRef="1Cor.1.13">13</reference>).

<hi type="bold">believe on him--</hi>"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.

29. For-- rather, a proof that this is an evident token from God of your salvation, "Because," &c. it is given-- Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Ep 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Joh 1:12, 13). believe on him-- "To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.


<hi type="bold">30. ye saw in me--</hi>(<reference osisRef="Acts.16.12">Ac 16:12</reference>, <reference osisRef="Acts.16.19">19</reference>, &c.; <reference osisRef="1Thess.2.2">1Th 2:2</reference>). I am "in nothing terrified by mine adversaries" (<reference osisRef="Phil.1.29">Php 1:29</reference>), so ought not ye. The words here, "ye saw ... and ... hear," answer to "I come and see you, or else ... hear" (<reference osisRef="Phil.1.27">Php 1:27</reference>). <chapter eID="Phil.1"/>

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).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Phil.2.1-Phil.2.30">Php 2:1-30</reference>. Continued Exhortation: To Unity: To Humility after Christ's Example, Whose Glory Followed His Humiliation: To Earnestness in Seeking Perfection, that They May Be His Joy in the Day of Christ: His Joyful Readiness to Be Offered Now by Death, so as to Promote Their Faith. His Intention to Send Timothy: His Sending Epaphroditus Meantime.</title>

1. The "therefore" implies that he is here expanding on the exhortation (<reference osisRef="Phil.1.27">Php 1:27</reference>), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (<reference osisRef="Phil.2.2">Php 2:2</reference>). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [Chrysostom and Estius]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (<reference osisRef="2Cor.13.14">2Co 13:14</reference>). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (<reference osisRef="1Cor.12.4">1Co 12:4</reference>, <reference osisRef="1Cor.12.13">13</reference>) [Grotius]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, <reference osisRef="Phil.2.3">Php 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>.

CHAPTER 2 Php 2:1-30. Continued Exhortation: To Unity: To Humility after Christ's Example, Whose Glory Followed His Humiliation: To Earnestness in Seeking Perfection, that They May Be His Joy in the Day of Christ: His Joyful Readiness to Be Offered Now by Death, so as to Promote Their Faith. His Intention to Send Timothy: His Sending Epaphroditus Meantime. 1. The "therefore" implies that he is here expanding on the exhortation (Php 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Php 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [Chrysostom and Estius]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 13) [Grotius]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Php 2:3, 4.


<hi type="bold">2. Fulfil--</hi>that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (<reference osisRef="Phil.1.9">Php 1:9</reference>).

<hi type="bold">likeminded--</hi>literally, "that ye be of the same mind"; more general than the following "of one mind."

<hi type="bold">having the same love--</hi>equally disposed to love and be loved.

<hi type="bold">being of one accord--</hi>literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."

2. Fulfil-- that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Php 1:9). likeminded-- literally, "that ye be of the same mind"; more general than the following "of one mind." having the same love-- equally disposed to love and be loved. being of one accord-- literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."