Philippians · Chapter 1

V. 1. Servants-St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Acts 16:3, 12. To all the saints-The apostolic epistles were sent more directly to the churches, than to the pastors of them.

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

Verse 1. Paul and Timotheus] That Timothy was at this time with the apostle in Rome we learn from Philippians 2:19, and also that he was very high in the apostle’s estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts xvi. and xx., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle’s amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question. Bishops and deacons] episkopoiv. The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, “Who is meant by bishops here, as no place could have more than one bishop?” To which it has been answered: “Philippi was a metropolitan see, and might have several bishops.” This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.

12-20; and as he was ready to die or live, as God saw would be most for the good of his church, 21-26.

(4,) He exhorts them to all holiness of conversation, zeal, and constancy in the profession of the gospel, notwithstanding the opposition of their adversaries, 27-30.

NOTES ON CHAPTER 1.

Verses 1, 2. Paul and Timotheus, servants of Jesus Christ — St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timothy, who had attended him in his general travels in those parts, had come with him to Philippi, not long after the apostle had received him, (Acts 16:3, 12,) and had doubtless assisted him in preaching the gospel there. To all the saints — The apostolic epistles were sent more directly to the churches, than to the pastors of them; with the bishops and deacons — The former properly took care of the internal, or spiritual state of the church, the latter of the externals, 1 Timothy 3:2- 8; although these were not wholly confined to the one, nor those to the other. The word episkopoi, bishops, or overseers, here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages. See on Acts 20:28. Grace be unto you, &c. — See on Romans 1:7.

Verse 1. Paul and Timotheus. The latter is associated as a fellow-labourer, and an apostolic man with himself. They had together planted churches, at the hazard of their lives, and their labours entitled them to great honour. Hence we find the name of Sosthenes, and Silvanus, connected with that of Timothy, in writing to the Thessalonians. 1 Corinthians 1:1. But where do we find the like in the bulletins of Rome?

With the bishops and deacons. Tirinus says, the presbyters are inferior bishops. But bishops being here mentioned in the plural number, this epistle is understood to be addressed to all the bishops and churches in the province of Macedonia, amongst whom the apostle had laboured. Of deacons in particular, see on Acts 6.

1. Inscription and greeting, Philippians 1:1, 2.

1. Paul associates Timothy with himself in the salutation, as he does in 2 Corinthians 1:1; Colossians 1:1, and in both epistles to the Thessalonians. He accompanied Paul on his first visit to Philippi, and was afterward there alone. See Acts 16:1, 12; 19:22. Servants— Bondservants, belonging to Christ as their Master. Note on Romans 1:1; Luke 7:2. The official designation of “apostle” is not used here, perhaps because the genuineness of St. Paul’s apostleship had never been called in question at Philippi, as in some other places, but more likely because of the deep affection which existed between him and that Church. All—Without exception they have all a place in his large heart. The word is used of purpose, as in vv. 4, 7, 25. Bishops—The same then as presbyters. These officers are specially recognised in the inscription, as if quietly to cheek a tendency to an undue personal assertion, of which we shall find evidences.

2. Thanksgiving and prayer in their behalf, 3-11.

Ver. 1. The absence of any assertion of authority here and in 1 Thessalonians 1:1; 2 Thessalonians 1:1 is explained by the evident and unanimous loyalty to the Apostle of these two Macedonian Churches. This permitted him to place his beloved disciple and himself on the same level as alike doing the work of the one Master: Paul and Timothy, servants of Christ Jesus. Cp. Romans 16:21; 1 Corinthians 16:10, and note under Romans 1:1. This reminds us that Paul and Timothy were together when the Gospel was first preached at Philippi. For the same reason the name of Silas is added in 1 Thessalonians 1:1; 2 Thessalonians 1:1. The association of Timothy with Paul in other Epistles recalls also the close spiritual relationship recorded in Philippians 2:19-22; 1 Corinthians 4:17. Saints: see under Romans 1:7. This common designation of all Christians, read in the light of the Old Testament, implies that God had claimed for Himself all the professed servants of Christ, thus placing them, in privilege and solemn obligation, on a level with, or rather infinitely above, the holy objects of the Old Covenant.

In Christ Jesus: as in 1 Corinthians 1:2. In distinction from the Old Covenant, our consecration to God is brought about through the historic facts of Christ and is consummated by spiritual union with Him. Who are etc.: emphatic assertion that at Philippi there are saints in Christ Jesus.

All the saints: so Romans 1:7; 1 Corinthians 1:2; 2 Corinthians 1:2; but not Ephesians 1:1; Colossians 1:2. Totality is very conspicuous in Philippians 1:3, 4, 7, 8. Writing to the Philippian Christians as individual saints, Paul thinks of them all without exception.

Bishops and deacons: evidently two orders of Church officers. So 1 Timothy 3:2, 8: cp. Ep. of Clement, ch. 42, in my Corinthians App. I. In Acts 20:28 Paul speaks of the elders of the Church at Ephesus as bishops; thus implying, as here, a plurality of bishops in one Church. That the two titles describe one office, is implied in Titus 1:5, 7. Our word bishop is an English form of the Greek word here used, which denotes an overseer. Elder was a Jewish title: cp. Matthew 16:21; Numbers 11:16; Exodus 3:16, 18.

Deacons: see under Romans 12:7. Why Church officers are mentioned in this greeting and in no other from the pen of Paul, is matter of mere conjecture. Something unknown to us brought them to his mind while writing; possibly the part they had taken in the contribution of which this letter is an acknowledgment. [This is not forbidden, though not favoured, by the absence of the article.] Doubtless Paul’s reference would be understood by those to whom it was written.

Verse 2. Grace be unto you] See Clarke on “Romans 1:7”.

12-20; and as he was ready to die or live, as God saw would be most for the good of his church, 21-26.

(4,) He exhorts them to all holiness of conversation, zeal, and constancy in the profession of the gospel, notwithstanding the opposition of their adversaries, 27-30.

NOTES ON CHAPTER 1.

Verses 1, 2. Paul and Timotheus, servants of Jesus Christ — St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timothy, who had attended him in his general travels in those parts, had come with him to Philippi, not long after the apostle had received him, (Acts 16:3, 12,) and had doubtless assisted him in preaching the gospel there. To all the saints — The apostolic epistles were sent more directly to the churches, than to the pastors of them; with the bishops and deacons — The former properly took care of the internal, or spiritual state of the church, the latter of the externals, 1 Timothy 3:2- 8; although these were not wholly confined to the one, nor those to the other. The word episkopoi, bishops, or overseers, here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages. See on Acts 20:28. Grace be unto you, &c. — See on Romans 1:7.

Ver. 2. Grace be unto you, and peace, from God our Father, the fountain of deity, and from the Lord Jesus Christ, who is, however veiled in flesh, the brightness of the Father’s glory, and the express image of his person. Christ is here named after the Father, not as another God, but to introduce him as the only Mediator between God and man.

Ver. 2. Word for word as in Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Philemon 1:3. The suitability of these well-chosen words had printed them on the mind of Paul. He desires for his readers grace or favour, and, resulting from it, peace, i.e. inward rest arising from consciousness of safety, from our Father, God, and from Jesus Christ, the one Lord or Master.

Verse 3. Upon every remembrance] As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, &c.

Verses 3-8. I thank my God upon every remembrance — Or mention, as mneia equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow-labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Romans 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5: or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — Dikaion, just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

Ver. 3, 4. I thank my God upon every remembrance of you. A father in the church, as Paul was, cannot cease to be a father. He is ever prayerful for his children’s prosperity; they are as his own bowels, and he exults and rejoices over them in the Lord.

3. Remembrance—The apostle’s remembrances of them, taken separately and as an entirety, led him on every occasion of them to devout thanksgiving to God. The ten years of their acquaintance and intercourse had left no disturbing thought or feeling in his soul.

PHILIPPIANS

SECTION 2. — PRAISE AND PRAYER FOR THE

CHRISTIANS AT PHILIPPI. CH. 1:3-11.

I thank my God for all my remembrance of you, always in every petition of mine on behalf of you all making the petition with joy, for your fellowship in furtherance of the Gospel from the first day until now; being confident of this very thing, that He who has begun in you a good work will complete it until the Day of Jesus Christ; according as it is right for me to be of this mind on behalf of you all, because I have you in my heart, both in my bonds and in the defence and confirmation of the Gospel, all of you being partakers with me of grace. For God is my witness, how I long for you all in the tender mercies of Christ Jesus.

And this I pray, that your love yet more and more may abound in knowledge and all discernment, so that ye may approve the excellent things, that ye may be sincere and without stumbling to the Day of Christ, being made full of the fruit of righteousness, that which is through Jesus Christ, for glory and praise of God.

Ver. 3. The first person singular shows us that Paul thinks of himself alone as writer of this letter. Accordingly, in Philippians 2:19, Timothy is spoken of merely in the third person. He is associated with Paul only in the superscription. Contrast 1 and 2 Thess., where by the first person plural maintained throughout Paul joins with himself Silvanus and Timothy as sharing his sentiments, thus reminding us that they had recently shared his labours and perils at Thessalonica. On the other hand, this Epistle was evoked by special liberality towards Paul alone.

Paul’s entire remembrance of the Philippian Christians, i.e. all that he remembers about them, this looked upon as one pleasant memory, is a ground of thanks to God.

My God: as in Romans 1:8. The good work wrought in his readers, Paul feels to be a personal gift to himself from God, before whom in the solitude of his own spirit he stands: for this work was an answer to his prayers and in part a result of his own labours.

V. 4. With joy-After the epistle to the Ephesians, wherein love reigns, follows this, wherein there is perpetual mention of joy. "The fruit of the Spirit is love, joy." And joy peculiarly enlivens prayer. The sum of the whole epistle is, I rejoice. Rejoice ye.

Verse 4. Always in every prayer] I pray often for you, and have great pleasure in doing it, seeing what God has already wrought among you.

Verses 3-8. I thank my God upon every remembrance — Or mention, as mneia equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow-labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Romans 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5: or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — Dikaion, just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

Ver. 3, 4. I thank my God upon every remembrance of you. A father in the church, as Paul was, cannot cease to be a father. He is ever prayerful for his children’s prosperity; they are as his own bowels, and he exults and rejoices over them in the Lord.

4. Prayer and request are the same word in the Greek: in every prayer making prayer for you.

Ver. 4. A collateral statement showing with what good reason Paul thanks God for his entire remembrance of his readers. So good was this remembrance that every prayer for every one of them was to him always a matter of joy. This joy explains his thanks. And it becomes, even in his prison at Rome, the key-note of the Epistle. So Philippians 1:18, 25; 2:2, 17, 18, 28, 29; 3:1; 4:1, 4, 10.

Always . . every… all justify and expound all my remembrance of you. With this acknowledgment of universal excellence compare the more guarded, yet strong, language of 1 Corinthians 1:4-8. Petition, or supplication: a definite prayer prompted by felt need: so Philippians 1:19; 4:6; Romans 10:1; Luke 1:13. It suggests urgency.

This unmixed delight aroused in the breast of Paul by his every thought about the Christians at Philippi gives to them a unique place of honour among the Churches of the New Testament. We shall, therefore, eagerly gather together as we pass along all indications of their character and conduct, and shall regret that these are so scanty.

V. 5. The sense is, I thank God for your fellowship with us in all the blessings of the gospel, which I have done from the first day of your receiving it until now.

Verse 5. For your fellowship in the Gospel] if we consider koinwnia as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle’s necessities, and, no doubt, in ministering to the support of others.

Verses 3-8. I thank my God upon every remembrance — Or mention, as mneia equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow-labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Romans 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5: or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — Dikaion, just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

Ver. 5. For your fellowship in the gospel. For your communion, and all the grace of which you are made partakers, by your calling from a gentile to a christian state, to sit in heavenly places in Christ Jesus. It might indeed be said to every convert, Go home to thy friends, and show them what great things the Lord hath done for thee.

5. Fellowship—The ground of the thanksgiving is now stated. It is not their fellowship of love with one another, wrought by the gospel, but their fellowship in reference to the gospel, with all who sought its success. It was their warm sympathy and ready interest in every thing pertaining to its service, at home and every-where. This had been one of their marked characteristics from the day when Lydia, their first convert, received the gospel; and a fresh proof of it the apostle had just received by the hand of Epaphroditus.

Ver. 5. This verse is parallel with, and expounds, for all my remembrance of you, stating the special feature in the Philippian Christians which evoked Paul’s joy and gratitude.

Fellowship: a disposition to share with others effort, toil, peril, enjoyment, or material good, either by receiving from them a share of their good or ill, or by giving to them a share of ours. It is a word very common and important with Paul: e.g. Romans 12:13; 15:26, 27; 1 Corinthians 1:9; 10:16, 18, 20; 2 Corinthians 1:7; 6:14; 8:4, 23; 9:13; 13:13.

In furtherance of (or for) the Gospel: aim of this co-operation, viz. to spread the good news of salvation. For this end the Philippian Christians worked together, either one with another, or the whole body with Paul and others. For an example of such co-operation, see Philippians 4:3. And their brotherhood was not only universal but had been constant throughout their entire Christian course: from the first day until now. Constancy is the great test of personal worth. A fellow-worker always ready to co-operate is beyond price.

That this one excellence is here given as itself a sufficient reason for Paul’s unmixed joy and gratitude, reveals its unique importance. And this we can understand. For, that God has committed the spread of the Gospel to the voluntary co-operation of a multitude of workers, gives special value to a virtue which leads a man to work easily with others. And, since all sin and selfishness tend to set man against man, the spirit of brotherhood implies all Christian excellence. It is therefore a sure test of character. For its only source is that love (see Philippians 1:9) which is a fulfilment of the Law. This spirit of brotherhood prompted the contribution of which this letter is an acknowledgment: cp. Philippians 4:14. And in this matter also the Philippian Christians showed equal constancy: Philippians 4:15. But whether Paul refers here to this special form of brotherhood, we do not know. Certainly it was not his sole reference.

V. 6. Being persuaded-The grounds of which persuasion are set down in the following verse.

That he who hath begun a good work in you, will perfect it until the day of Christ-That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory.

Verse 6. Being confident] There shall be nothing lacking on God’s part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory.

Verses 3-8. I thank my God upon every remembrance — Or mention, as mneia equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow-labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Romans 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5: or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — Dikaion, just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

6. Confident—So uninterrupted and uniform in this respect had their past history been, that it was a reasonable expectation that their future would be of the same blessed character, but developing with time into a more beautiful maturity. This full persuasion deepens Paul’s joy, and the more so as he contemplates its final fruit. A good work—Plainly, the fellowship just mentioned. Begun in them on the divine side by God, and maintained and growing for ten years, there was good ground (derived not from a theological belief in infallible perseverance, but from the present evidences of their case) for expecting its continuance under his gracious guidance unto the end. Does not God always incite young converts to this same spirit of active interest in the cause of the gospel? And, if so, why should it not abide and grow, keeping the Church in lively sympathy with plans and labours for the conversion of the world? Day of Jesus Christ—See note, 2 Thessalonians 2:2.

Ver. 6. A firm persuasion underlying Paul’s gratitude for his readers’ co-operation for the spread of the Gospel.

Complete: bring to perfection, to the goal towards which it tends: Romans 15:28; 2 Corinthians 7:1.

Begun, complete: same contrast in 2 Corinthians 8:6; Galatians 3:3. The co-operation was a good work, but so manifestly incomplete that Paul can speak of it only as a good work begun. He traces it, however, to a personal Worker, Whose Name he need not mention. And he is sure that what He has begun He will complete. Thus the work already done assures Paul that greater things will follow. And the prospect of these greater blessings makes his remembrance of the Philippian Christians so pleasant. This is the real significance of all present spiritual good in ourselves or others. Its incompleteness proclaims that from the same personal Source greater things will come.

The Day of Jesus Christ: as in Philippians 1:10; 2:16; 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14. The frequent use of these simple words in this definite sense shows how definite and important in the minds of the early Christians was the Second Coming of Christ. Until the Day of Christ; suggests a further spiritual work during life, like that already begun, to be consummated in the Great Day. This phraseology suggests that Paul did not know certainly that the Return of Christ would be delayed for centuries after the last of his readers had been laid in the grave. But the Day of Christ not the day of death, must ever be the aim of His servants’ forward look. For in that Day, and not till then, will the good work which God is now doing in His people’s hearts be completed and manifested. Not for the day of death, which will rend asunder what God has joined, but for the Day of their Lord’s return, His servants wait. In that Day He will present to Himself the spotless Church. And towards that consummation tends our present growth in spiritual life.

V. 7. As it is right for me to think this of you all-Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace-That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace-That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Philippians 1:29, 30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel. It is not improbable that, after they had endured that great trial of affliction, God had sealed them unto full victory, of which the apostle had a prophetic sight.

Verse 7. It is meet for me to think this] esti dikaion. It is just that I should think so, because I have you in my heart-you live in my warmest love and most affectionate remembrance.

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

Verses 3-8. I thank my God upon every remembrance — Or mention, as mneia equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow-labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Romans 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5: or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — Dikaion, just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

7. Meet—Right to cherish this confidence for them all because of his deep love for them. My heart—As the seat of the affections and centre of his entire soul, (note, Romans 10:10,) which, as if a capacious room, held them all. And this love, though partly personal, was chiefly for them as sharers with himself in the grace of suffering and struggling for the gospel. They sympathized with him in his bonds, which he was then wearing, and also in his efforts during his imprisonment to win converts to Christ, as well as in the judicial defence of himself as the ambassador of Christ. Besides, they had their own sufferings, verse 29.

Ver. 7. A statement in harmony with, and thus supporting, the confident hope just expressed.

To be of this mind: to cherish this hope. [The word rendered mind is a link connecting this Epistle with that to the Romans, and suggests a common author: cp. Romans 8:5; 11:20; 12:3, 16; 14:6; 15:5; Philippians 2:2, 5; 3:15, 19; 4:2, 10.]

On behalf of you all; recalls the universal terms in Philippians 1:3, 4. Right: same word as righteous and just. That simple justice demands this firm expectation of the final consummation of every one of his readers, implies strong proof of their sincerity and excellence. Similar thought in 2 Thessalonians 1:3; 2:13: cp. Philippians 1:6. Because etc: ground of the right just mentioned. Its ultimate ground is uncovered in the last words of the verse, for which the preceding words prepare the way. It was not Paul’s love for his readers that made it right to expect that the work begun in them would be completed, but his loving remembrance that the smile of God which shines on him shines also on them. The Philippian Christians have an abiding and large place in Paul’s heart: and this moulds all his thought about them.

My bonds; implies that Paul was in prison while writing this letter: so Philippians 1:13, 14. This clause is to be joined probably to the foregoing. Within the narrow limits of Paul’s prison walls, his readers are ever with him. And whenever, either to visitors in his prison or before heathen judges or elsewhere, he defends against attack the truth of the Gospel, or when he endeavours to impart to believers a firmer and fuller knowledge of it, he thinks ever of his beloved converts at Philippi. Thoughts of them dispel in part the gloom of his dungeon, and strengthen his defence of the Gospel. Thus the changing circumstances and occupation of the Apostle throw into relief his constant thought of them. All of you being etc.: the aspect in which they are present to him. Partakers: cognate to fellowship in Philippians 1:5: they were joint-sharers with him.

Grace: the undeserved favour of God, to which Paul owes whatever he has or is: so 1 Corinthians 15:10. God’s smile rests, as he remembers, on every one of his readers. Therefore, while looking forward to the completion in himself of that which the grace of God has begun, Paul feels himself bound by his sense of right to expect a like completion of the work begun in them. Thus his hopes for them are traced to the only sure ground of hope, the undeserved favour of God.

V. 8. I long for you with the bowels of Jesus Christ-In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

Verse 8. For God is my record] I call God to witness that I have the strongest affection for you, and that I love you with that same kind of tender concern with which Christ loved the world when he gave himself for it; for I am even ready to be offered on the sacrifice and service of your faith, Philippians 2:17.

Verses 3-8. I thank my God upon every remembrance — Or mention, as mneia equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow-labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Romans 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5: or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — Dikaion, just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

8. God is my record—His witness, able to testify of his yearning love, so intense that it was as if it were out of the very heart of Christ.

Ver. 8. This verse supports the new thought introduced in Philippians 1:7, viz. that Paul has his readers in his heart.

God, my witness: a genuine trait of Paul, Romans 1:9; 1 Thessalonians 2:5.

Long-for: same word in Philippians 2:26; Romans 1:11; 1 Thessalonians 3:6; 2 Timothy 1:4.

You all; maintains the universality which is so marked a feature of this section.

Tender-mercies: same word in 2 Corinthians 6:12; see note. While Paul fears his readers in his heart, he feels that his love for them is an outflow of the tender mercies of Christ. That divine tenderness is the element in which Paul’s love breathes and lives. Thus, to Philippians 1:7; Philippians 1:8 is a climax.

Such are Paul’s first thoughts about his readers. As he turns in thought to them, one feature of their character absorbs his attention viz. their harmonious co-operation for the spread of the Gospel. This co-operation is universal, and has been constant throughout their course. So sure a mark is it of Christian excellence that it makes every prayer for them a delight, and every remembrance of them thanks to God. The secret of this joy is Paul’s firm confidence that what he sees in his readers is but the beginning of a development which will not cease till consummated in the Day of Christ’s Return. And this confidence is made obligatory to him by his loving recognition, amid his various hardships and labours, of the evident grace of God shining upon them as well as upon himself. And, while protesting his yearning for them, he remembers that its source and the element in which it moves are not human but divine, that his love is but an outflow of the tender love which fills the breast of Christ.

V. 9. And this I pray, that your love-Which they had already shown. May abound yet more and more-The fire which burned in the apostle never says, It is enough.

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

Verse 9. This I pray] This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, eti mallon kai mallon perisseuh, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains. In knowledge] Of God’s nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel. And in all judgment] kai pash aisqhsei. In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.

Verses 9-11. This I pray, that your love — To God and one another, and all mankind which you have already shown; may abound yet more and more — The fire which burned in the apostle’s breast never says, It is enough; in knowledge — Arising from, and attended with, a more perfect knowledge of God, of Christ, and of spiritual things in general; and in all judgment — Or rather, in all sense, or feeling, as pash aisqhsei signifies: that is, That you may have a spiritual sense and taste, or an experimental knowledge and feeling of God’s love in Christ to you. Our love must not only be rational, but it must be also experimental: we must not only understand and approve the reasons why we should love God and one another; but we must know and feel that we do so; that ye may approve — Greek, eiv to dokimazein, that ye may try, or prove by experience; things that are excellent — Not only that are good, but the very best; the superior excellence of which is hardly discerned but by the adult Christian. The original expression, ta diaferonta, is, literally, the things that differ: that you may discern the real difference which there is in things, namely, in matters of doctrine, experience, and practice; how truth differs from, and how much it excels error; how much fervency of spirit, a life of entire devotedness to God, and continual, persevering diligence in the work of faith, patience of hope, and labour of love, differs from and excels lukewarmness of heart, negligence of life, sloth, indolence, and the being weary of well-doing; that ye may be sincere — Upright before God, truly desiring to know and to do his will in all things; and having always a pure intention, or a single eye to his glory, in the choice and pursuit of the best things; and a pure affection, giving him an undivided heart. The original word, eilikrineiv, from eilh, the shining, or splendour, of the sun, and krinw, to judge, properly signifies such things as, being examined in a bright light, are found pure, and without fault. Applied, as here, to believers, it refers both to their spirit and conduct, and is represented as the proper and natural fruit of that abounding love which the apostle had asked for them in the preceding verse. And without offence — Chargeable with no disposition, word, or action, at which others can justly take offence; but holy and unblameable. The expression properly signifies, giving no occasion of stumbling, namely, to others; and may imply also not stumbling ourselves at the real or supposed failings or faults of others; unto the day of Christ — The day of death, when the time of your trial will be ended. Being filled with the fruits of righteousness — All holy dispositions, words, and actions toward God, our fellow-creatures, and ourselves; which are by Jesus Christ — Through union with him, and grace derived from him, to the glory and praise of God — To whom they are rendered acceptable through Christ’s sacrifice and intercession. Observe, reader, here are three properties of that sincerity which is acceptable to God. 1st, It must bear fruits, all inward and outward holiness, all goodness, righteousness, and truth, Ephesians 5:9; (see also Galatians 5:22;) and that so abundantly, that we may be filled with them, or all our powers of body and mind, our time and talents, occupied therein. 2d, The branch and the fruits must derive both their virtue and their very being from the all-supporting, all-supplying root, Jesus Christ. 3d, As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

Ver. 9-11. I pray that your love may abound yet more and more, in knowledge, and in all judgment. Love is put first here, as being the first of all the graces; for he that loveth not, knoweth not God. As we advance in knowledge of divine things, we ought to have more love to God, to his word, and to his people. As we grow in the knowledge of Christ, our judgment will improve to direct and govern our affections, and to perfect in us every grace until the day of Christ. The apostle also prays that they might be sincere, and without offence, to the end of their course, and be filled with all the fruits of righteousness to the glory of God. What delight, what care, what devotion did this most blessed man evince towards the saints at Philippi. If he should die, no matter to what death he might be sentenced; his sole concern was that the churches might live.

9. This I pray—The prayer (vv. 9-11) is for their continual increase in love to Christ, his cause, and his people; that love which underlay their fellowship with the gospel, the subject of the thanksgiving, and also made them willing partakers with himself in suffering. Yet not in the love alone did he desire growth, but more in certain adjuncts which are always necessary to its best direction and most useful employment. Love may be very pure, honest, and full, and at the same time impulsive, misdirected, injudicious, and even injurious. So he prays for its increase in knowledge—a full knowledge of the truths of the gospel, by which they would readily detect any perversion of, or addition to, them. And in judgment—Doubtless the moral judgment, or spiritual insight.

Ver. 9. After mentioning for a moment in Philippians 1:4 his petitions to God for his readers, Paul now adds to his thanks for the good work already begun in them and his hopes for its completion a definite prayer for its progress: and this I pray. The matter of this prayer, he describes as its purpose: he prays in order that their love etc.

Love: the principle which prompts us to do good to our fellows; as always when not further defined. So Romans 12:9; 13:10; 1 Corinthians 13:1ff. It is the distinctive feature of the Christian character. By asking for its increase, Paul assumes its existence. And rightly so. For it is implied (Philippians 1:5) in fellowship, of which mutual love is always the animating principle.

Knowledge: more fully scientific knowledge, an orderly and comprehensive acquaintance with something; as in Romans 1:28; 3:20; 10:2: a favourite word of Paul, especially in his later Epistles. Its frequency there is a mark of his mature thought, and perhaps of his deepening conviction of the need, in order to escape prevalent dangers, of a fuller knowledge of the Gospel.

Discernment: perception of qualities. Frequent in classical Greek for perception by the bodily senses. Paul desires for his readers a comprehensive acquaintance with things divine and a faculty of distinguishing right from wrong in the various details of life. The word all recalls the number and variety of these details.

Abound: either itself abundant in quantity or results, as in 2 Corinthians 1:5; Romans 3:7 or possessing abundance of knowledge and discernment, as in 1 Corinthians 8:8; 2 Corinthians 8:7. According to the one interpretation, Paul prays that his readers’ love may increase and their increasing love be associated with knowledge: or, that the knowledge which already enriches their love may increase, and thus enrich it still more. The difference here is slight. Perhaps the latter sense is nearer to Paul’s thought. For he passes at once in Philippians 1:10 to the desired result of knowledge and discernment, showing that of them he thinks chiefly.

Yet more and more: further and further in the same direction. This is a courteous acknowledgment that his readers’ love is already rich in, and enriched by, knowledge.

V. 10. That ye may try-By that spiritual sense.

The things that are excellent-Not only good, but the very best; the superior excellence of which is hardly discerned, but by the adult Christian. That ye may be inwardly sincere-Having a single eye to the very best things, and a pure heart.

And outwardly without offence-Holy, unblamable in all things.

Verse 10. That ye may approve things that are excellent] eiv to dokimazein umav ta diaferonta. To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things.

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

Our word sincerity is from the Latin sinceritas, which is compounded of sine, without, and cera, wax, and is a metaphor taken from clarified honey; for the mel sincerum, pure or clarified honey, is that which is sine cera, without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin. Without offence] aproskopoi. Neither offending God nor your neighbour; neither being stumbled yourselves, nor the cause of stumbling to others.

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

Verses 9-11. This I pray, that your love — To God and one another, and all mankind which you have already shown; may abound yet more and more — The fire which burned in the apostle’s breast never says, It is enough; in knowledge — Arising from, and attended with, a more perfect knowledge of God, of Christ, and of spiritual things in general; and in all judgment — Or rather, in all sense, or feeling, as pash aisqhsei signifies: that is, That you may have a spiritual sense and taste, or an experimental knowledge and feeling of God’s love in Christ to you. Our love must not only be rational, but it must be also experimental: we must not only understand and approve the reasons why we should love God and one another; but we must know and feel that we do so; that ye may approve — Greek, eiv to dokimazein, that ye may try, or prove by experience; things that are excellent — Not only that are good, but the very best; the superior excellence of which is hardly discerned but by the adult Christian. The original expression, ta diaferonta, is, literally, the things that differ: that you may discern the real difference which there is in things, namely, in matters of doctrine, experience, and practice; how truth differs from, and how much it excels error; how much fervency of spirit, a life of entire devotedness to God, and continual, persevering diligence in the work of faith, patience of hope, and labour of love, differs from and excels lukewarmness of heart, negligence of life, sloth, indolence, and the being weary of well-doing; that ye may be sincere — Upright before God, truly desiring to know and to do his will in all things; and having always a pure intention, or a single eye to his glory, in the choice and pursuit of the best things; and a pure affection, giving him an undivided heart. The original word, eilikrineiv, from eilh, the shining, or splendour, of the sun, and krinw, to judge, properly signifies such things as, being examined in a bright light, are found pure, and without fault. Applied, as here, to believers, it refers both to their spirit and conduct, and is represented as the proper and natural fruit of that abounding love which the apostle had asked for them in the preceding verse. And without offence — Chargeable with no disposition, word, or action, at which others can justly take offence; but holy and unblameable. The expression properly signifies, giving no occasion of stumbling, namely, to others; and may imply also not stumbling ourselves at the real or supposed failings or faults of others; unto the day of Christ — The day of death, when the time of your trial will be ended. Being filled with the fruits of righteousness — All holy dispositions, words, and actions toward God, our fellow-creatures, and ourselves; which are by Jesus Christ — Through union with him, and grace derived from him, to the glory and praise of God — To whom they are rendered acceptable through Christ’s sacrifice and intercession. Observe, reader, here are three properties of that sincerity which is acceptable to God. 1st, It must bear fruits, all inward and outward holiness, all goodness, righteousness, and truth, Ephesians 5:9; (see also Galatians 5:22;) and that so abundantly, that we may be filled with them, or all our powers of body and mind, our time and talents, occupied therein. 2d, The branch and the fruits must derive both their virtue and their very being from the all-supporting, all-supplying root, Jesus Christ. 3d, As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

Ver. 9-11. I pray that your love may abound yet more and more, in knowledge, and in all judgment. Love is put first here, as being the first of all the graces; for he that loveth not, knoweth not God. As we advance in knowledge of divine things, we ought to have more love to God, to his word, and to his people. As we grow in the knowledge of Christ, our judgment will improve to direct and govern our affections, and to perfect in us every grace until the day of Christ. The apostle also prays that they might be sincere, and without offence, to the end of their course, and be filled with all the fruits of righteousness to the glory of God. What delight, what care, what devotion did this most blessed man evince towards the saints at Philippi. If he should die, no matter to what death he might be sentenced; his sole concern was that the churches might live.

10. That ye may approve—Love thus balanced by intelligence and quick moral perception, and so increasing more and more, would render them prompt to distinguish between things that differ as to right and wrong, and so to approve the excellent, whether in opinions, measures of Christian work, men to do the work, or personal life. The application is very broad. The end sought by this increase goes deep and reaches far. Sincere—Pure. The original means judged of in sunlight. In clear sunlight defects and flaws are easily detected. The soul that in the bright light of God’s presence shows no spot, is sincere in the sense of this passage. Without offence—Blameless in external life, the previous term referring to the internal. This is a blessed state in which to live; a necessary state for the day of Christ. This, however, is only negative.

Ver. 10. Further purpose, and then a final purpose, of the enrichment in knowledge.

Approve, or prove: put to the test with good purpose, i.e. to detect the good.

The excellent things: literally, the things that differ. But the good aim already implied in the word rendered approve, and the result which Paul expects (in Philippians 1:10b) to follow this proving, imply that the difference referred to is that of superiority. Same words in same sense in Romans 2:18. Same purpose in Romans 12:2. Only a divinely given comprehension of the great realities and discernment of moral details will enable us to distinguish the comparative excellence of various modes of action. And no gift is of greater practical worth.

That ye may be etc.: i.e. seek Christian intelligence in order that it may mould your character.

Sincere: unmixed with any foreign matter. So 1 Corinthians 5:8; 2 Corinthians 1:12; 2:17; 2 Peter 3:1; Wisdom 7:25. [The meaning is well illustrated in Plato’s Phædo pp. 66a, 67a.]

Without-cause-of-stumbling: having nothing against which either themselves or others may strike their foot and fall. Same word in the latter sense in 1 Corinthians 10:32; in the former sense in Acts 24:16. Here perhaps in the former sense, causing themselves to stumble. For Paul is referring to the development of his readers own spiritual life. Everything foreign to the Christian life tends to trip up in the Christian course him who tolerates it. Paul desires for his readers spiritual intelligence in order that they may accurately distinguish moral qualities, in order that thus there may be in them no mixture of impure elements and that they may escape the peril of falling which such foreign elements involve.

The Day of Christ: as in Philippians 1:6. The recurrence of this thought reveals its firm hold of the mind of Paul.

To the Day etc.: ultimate goal of Paul’s thoughts about his readers. He desires them to be pure and to be preserved from falling in order that they may be so found in that day. Same words and thought in Philippians 2:16; Ephesians 4:30; 2 Timothy 1:12. The slightly different words in Philippians 1:6 note a slightly different thought, viz. the time to which he desires his readers’ spiritual development to continue.

V. 11. Being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God-Here are three properties of that sincerity which is acceptable to God:

1. It must bear fruits, the fruits of righteousness, all inward and outward holiness, all good tempers, words, and works; and that so abundantly, that we may be filled with them. 2. The branch and the fruits must derive both their virtue and their very being from the all-supporting, all-supplying root, Jesus Christ. 3. As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

Verse 11. Being filled with the fruits of righteousness] By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, peplhrwmenoi, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man.

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

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

Verses 9-11. This I pray, that your love — To God and one another, and all mankind which you have already shown; may abound yet more and more — The fire which burned in the apostle’s breast never says, It is enough; in knowledge — Arising from, and attended with, a more perfect knowledge of God, of Christ, and of spiritual things in general; and in all judgment — Or rather, in all sense, or feeling, as pash aisqhsei signifies: that is, That you may have a spiritual sense and taste, or an experimental knowledge and feeling of God’s love in Christ to you. Our love must not only be rational, but it must be also experimental: we must not only understand and approve the reasons why we should love God and one another; but we must know and feel that we do so; that ye may approve — Greek, eiv to dokimazein, that ye may try, or prove by experience; things that are excellent — Not only that are good, but the very best; the superior excellence of which is hardly discerned but by the adult Christian. The original expression, ta diaferonta, is, literally, the things that differ: that you may discern the real difference which there is in things, namely, in matters of doctrine, experience, and practice; how truth differs from, and how much it excels error; how much fervency of spirit, a life of entire devotedness to God, and continual, persevering diligence in the work of faith, patience of hope, and labour of love, differs from and excels lukewarmness of heart, negligence of life, sloth, indolence, and the being weary of well-doing; that ye may be sincere — Upright before God, truly desiring to know and to do his will in all things; and having always a pure intention, or a single eye to his glory, in the choice and pursuit of the best things; and a pure affection, giving him an undivided heart. The original word, eilikrineiv, from eilh, the shining, or splendour, of the sun, and krinw, to judge, properly signifies such things as, being examined in a bright light, are found pure, and without fault. Applied, as here, to believers, it refers both to their spirit and conduct, and is represented as the proper and natural fruit of that abounding love which the apostle had asked for them in the preceding verse. And without offence — Chargeable with no disposition, word, or action, at which others can justly take offence; but holy and unblameable. The expression properly signifies, giving no occasion of stumbling, namely, to others; and may imply also not stumbling ourselves at the real or supposed failings or faults of others; unto the day of Christ — The day of death, when the time of your trial will be ended. Being filled with the fruits of righteousness — All holy dispositions, words, and actions toward God, our fellow-creatures, and ourselves; which are by Jesus Christ — Through union with him, and grace derived from him, to the glory and praise of God — To whom they are rendered acceptable through Christ’s sacrifice and intercession. Observe, reader, here are three properties of that sincerity which is acceptable to God. 1st, It must bear fruits, all inward and outward holiness, all goodness, righteousness, and truth, Ephesians 5:9; (see also Galatians 5:22;) and that so abundantly, that we may be filled with them, or all our powers of body and mind, our time and talents, occupied therein. 2d, The branch and the fruits must derive both their virtue and their very being from the all-supporting, all-supplying root, Jesus Christ. 3d, As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

Ver. 9-11. I pray that your love may abound yet more and more, in knowledge, and in all judgment. Love is put first here, as being the first of all the graces; for he that loveth not, knoweth not God. As we advance in knowledge of divine things, we ought to have more love to God, to his word, and to his people. As we grow in the knowledge of Christ, our judgment will improve to direct and govern our affections, and to perfect in us every grace until the day of Christ. The apostle also prays that they might be sincere, and without offence, to the end of their course, and be filled with all the fruits of righteousness to the glory of God. What delight, what care, what devotion did this most blessed man evince towards the saints at Philippi. If he should die, no matter to what death he might be sentenced; his sole concern was that the churches might live.

11. Filled with… fruits of righteousness—Here is the moral state into which God brings the justified soul, the fruits of which is found in the graces, tempers, activities, and godly life that are indispensable to the fullest Christian development. This fruit is the proper product of the new nature, and is possible only through Christ. Men in whom it appears always bring glory to the God whose grace works such great results. This is the positive side of Christian growth, and implies the employment of the whole nature in active obedience to the will of Christ.

II. THE APOSTLE’S STATEMENT OF HIS CONDITION AT ROME, Philippians 1:12-26.

1. Results of his imprisonment, 12-18.

Ver. 11. A collateral element in Paul’s prayer, placing beside the foregoing negatives, without mixture and without stumbling, a positive blessing. He desires them not only to stand erect in the Day of Christ but to be then full of fruit.

Righteousness: right doing, conformity with the moral standard, as in Romans 6:13, 18, 20.

Fruit of righteousness: the good results growing naturally, in the moral order of the universe, out of right doing. Same words and similar thoughts in James 3:18, Proverbs 11:30. This harvest of blessing, only to be had by right doing, Paul desires his readers to have to the full. [The difficult accusative karpon specifies the remoter object of the desired filling. The Philippian Christians are its immediate object. The fruit of righteousness is, as matter of fact, that with which they are to be made full. But perhaps the accusative case represents the fruit rather as the extent of the fulness, or as the aim of Paul’s prayer. He desires his readers to be made full in the sense, and to the extent, of obtaining the fruit of righteousness. Same construction in Colossians 1:9.] The fruit is through Jesus Christ. For only through His agency come good works and their good results. They thus show forth the glory and praise of God, i.e. His splendour evoking admiration (see under Romans 1:21) and verbal acknowledgment. And this ultimate result of the blessings which Paul asks for his readers is also the final aim of his prayer for them. He prays for them the more earnestly and confidently because he knows that the answer to his prayer will reveal the greatness of God and evoke in earth and heaven a louder note of praise to Him. Cp. Romans 15:7. As usual, Paul’s first thought about his readers is praise to God for them. But the incompleteness of the good work for which he gives thanks moves him at once to pray that the work begun in them may make progress. So good is the work that Paul needs only to pray that it may advance in the same direction. For in their spirit of brotherhood he recognises that love which is the essence of the Christian character. Especially he prays that, as hitherto so in greater measure, their love may be rich in general Christian intelligence and in the faculty of discerning moral excellence, such excellence being a condition of spiritual purity and safety and of that right doing which will produce a harvest of blessing and thus make the Philippian Christians rich indeed. This harvest of blessing can come only through Christ, and will reveal the splendour of God and thus redound to His praise.

V. 12. The things concerning me-My sufferings. Have fallen out rather to the furtherance, than, as you feared, the hinderance, of the gospel.

Verse 12. That the things which happened unto me] St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defence for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honour of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.

Verses 12-14. But I would ye should understand, &c. — As if he had said, Be not discouraged at my sufferings, but observe and consider this for your encouragement; that the things which happened unto me — Greek, ta kat’ eme, the things relating unto me: the apostle means his being sent a prisoner to Rome, and his being kept in bonds there, together with all the sufferings which had befallen him during his confinement; have fallen out rather unto the furtherance — Than, as you feared, the hinderance; of the gospel; so that my bonds in Christ — Endured for his sake and the gospel’s; are manifest — Are much taken notice of, in all the palace — Of the Roman emperor. The word praitwrion, here rendered palace, was, properly speaking, the place in Rome where the pretor determined causes. Or, according to the more common signification of the word, it was a place without the city, where the pretorian cohorts, or regiments of guards, were lodged. But in the provinces, the governor’s palace was called the pretorium, (Mark 15:16,) both because the governors administered justice in their own palaces, and because they had their guards stationed there. See Acts 23:35. “Wherefore, though the apostle was himself at Rome when he wrote this, and though the matters of which he wrote were done at Rome, he uses the word pretorium in the provincial sense, to denote the emperor’s palace, because he wrote to persons in the provinces. The knowledge of the true cause of the apostle’s confinement may have been spread through the palace by some Jewish slaves in the emperor’s family, who, happening to hear Paul in his own hired house, were converted by him. At this time, Rome was full of Jewish slaves; and that some such belonged to the palace, or had access to it, we learn from Josephus, De vita sua, who tells us he was introduced to the Empress Poppæa by means of a Jewish comedian. Such of the slaves in the palace as had embraced the gospel, whether heathen or Jews, would not fail to show the officers of the court whom they served, the true nature of the Christian faith, and the real cause of the apostle’s imprisonment; that it was for no crime, but only for preaching a new scheme of doctrine. And, as it was now fashionable among the Romans to indulge a passion for philosophy, and many of them had a strong curiosity to be informed of every new doctrine which was broached, and of every strange occurrence which had happened in the provinces, it is not unreasonable to suppose that the brethren in the palace would explain the Christian religion to the emperor’s domestics, and relate to them the resurrection of its author from the dead; and that some of them who were of high rank, strongly impressed with their relation, embraced the gospel.” And in all other places — In and about the city. “The Christians at Rome were numerous before the apostle’s arrival, but their number was greatly increased by his preaching, and by the preaching of his assistants. It is no wonder then, that in all places of the city,” and its environs, “the real cause of the apostle’s imprisonment, and the true nature of the gospel, were so well known.” — Macknight. And many of the brethren, who were before afraid, waxing confident by my bonds — Or, trusting in the Lord through my bonds, as en Kuriw pepoiqotav toiv desmoiv mou may be properly rendered; are much more bold to speak the word — Than they were before, in consequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear — Of any sufferings to which they might before have thought themselves exposed for so doing.

Ver. 12, 13. I would ye should understand, brethren, and I know it will greatly diminish your sorrows for me, that my long and disastrous voyage, and my imprisonment, have turned out rather to the furtherance and annunciation of the gospel. The cause of my bonds are manifest in all the palace. The court have heard of my labours and sufferings in Asia, the centurion and the soldiers have reported my voyage, the passengers have talked of me in Rome, and in all other places. Christianity in the imperial city is no longer confounded with judaism, and we are not despised as a jewish sect. Some of Cæsar’s houshold have received the faith; and it would seem, had openly professed it. Chrysostom names a tradition, that a concubine of Nero had been converted by Paul, and had embraced the faith. Rejoice, ye heavens; and be glad, oh earth. The Lord hath all his enemies in derision.

12. Understand—The Philippians had shown their anxiety in his behalf by sending Epaphroditus to him, who, in addition to bearing their gift, was, beyond question, charged with numerous messages of sympathy and love. No doubt they wished to receive definite information of the apostle’s circumstances from himself. His situation had become truly more grave than formerly. He probably no longer enjoyed the comparative freedom of living in “his own hired house,” but was confined to the barracks of the pretorian guard. His imprisonment was a grievance to himself, and in itself promised no advantage to the gospel. Yet now he writes that things with him, more than was to have been anticipated, have turned out to the furtherance of the gospel. Good news about the gospel is for them the best news about himself.

PHILIPPIANS

SECTION 3. — PAUL’S BONDS, ADVERSARIES,

AND FRIENDS. CH. 1:12-18.

Moreover, I wish you to know, brethren, that the matters touching me have fallen out rather for progress of the Gospel; so that my bonds have become manifest in Christ in the whole Prætorian and to all the rest, and the more part of the brethren having become confident in the Lord through my bonds are more abundantly bold to speak fearlessly the word of God. Some indeed even because of envy and strife, but others also because of good will, proclaim Christ. These, out of love, knowing that for defence of the Gospel I am set. But the others out of a spirit of faction announce Christ, not purely, thinking to raise up affliction for my bonds. What then? Only that in every way, whether pretence or truth, Christ is announced. And in this I rejoice; yes, and I will rejoice.

After praise and prayer for his readers, Paul now speaks about himself; i.e. about (Philippians 1:12-14) the results of his imprisonment, about (Philippians 1:15-17) his enemies and friends, and about (Philippians 1:18) the joy indirectly caused to him both by friends and enemies.

Ver. 12. To know: literally, to come to know, to learn. Paul now begins to give information.

I wish you to know: similar words in 1 Corinthians 11:3; cp. Romans 1:13; 1 Corinthians 10:1; 12:1; 2 Corinthians 1:8; 1 Thessalonians 4:13.

The matters touching me: the entire circumstances, doings, and experiences, of Paul. Same words in same sense in Ephesians 6:21; Colossians 4:7.

Progress: same word in Philippians 1:25; 1 Timothy 4:15; Galatians 1:14; Luke 2:52; 2 Timothy 2:16. The Gospel makes progress (same idea in 2 Thessalonians 3:1) geographically, when the good news is carried from place to place; numerically, when one after another believes it and confesses Christ; spiritually, when as a power of God it more and more moulds the inner and outer life of men. The word rather suggests a comparison or contrast between the expected and actual results of the events or circumstances about which Paul here writes, and thus implies that these events were likely to hinder the Gospel. Notice that the hardships involved in them are, throughout the Epistle, left entirely out of sight. The only point present to Paul’s thought is their effect upon the spread of the good news of salvation.

V. 13. My bonds in Christ-Endured for his sake. Have been made manifest-Much taken notice of. In the whole palace-Of the Roman emperor.

Verse 13. My bonds-are manifest in all the palace] In consequence of the public defence which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The prætorium, praitwrion, which we here translate palace, signifies the court where causes were heard and judged by the prætor or civil magistrate; it sometimes signifies the general’s tent, and at others, the emperor’s palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor’s household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Cæsar’s household; Philippians 4:22.

Verses 12-14. But I would ye should understand, &c. — As if he had said, Be not discouraged at my sufferings, but observe and consider this for your encouragement; that the things which happened unto me — Greek, ta kat’ eme, the things relating unto me: the apostle means his being sent a prisoner to Rome, and his being kept in bonds there, together with all the sufferings which had befallen him during his confinement; have fallen out rather unto the furtherance — Than, as you feared, the hinderance; of the gospel; so that my bonds in Christ — Endured for his sake and the gospel’s; are manifest — Are much taken notice of, in all the palace — Of the Roman emperor. The word praitwrion, here rendered palace, was, properly speaking, the place in Rome where the pretor determined causes. Or, according to the more common signification of the word, it was a place without the city, where the pretorian cohorts, or regiments of guards, were lodged. But in the provinces, the governor’s palace was called the pretorium, (Mark 15:16,) both because the governors administered justice in their own palaces, and because they had their guards stationed there. See Acts 23:35. “Wherefore, though the apostle was himself at Rome when he wrote this, and though the matters of which he wrote were done at Rome, he uses the word pretorium in the provincial sense, to denote the emperor’s palace, because he wrote to persons in the provinces. The knowledge of the true cause of the apostle’s confinement may have been spread through the palace by some Jewish slaves in the emperor’s family, who, happening to hear Paul in his own hired house, were converted by him. At this time, Rome was full of Jewish slaves; and that some such belonged to the palace, or had access to it, we learn from Josephus, De vita sua, who tells us he was introduced to the Empress Poppæa by means of a Jewish comedian. Such of the slaves in the palace as had embraced the gospel, whether heathen or Jews, would not fail to show the officers of the court whom they served, the true nature of the Christian faith, and the real cause of the apostle’s imprisonment; that it was for no crime, but only for preaching a new scheme of doctrine. And, as it was now fashionable among the Romans to indulge a passion for philosophy, and many of them had a strong curiosity to be informed of every new doctrine which was broached, and of every strange occurrence which had happened in the provinces, it is not unreasonable to suppose that the brethren in the palace would explain the Christian religion to the emperor’s domestics, and relate to them the resurrection of its author from the dead; and that some of them who were of high rank, strongly impressed with their relation, embraced the gospel.” And in all other places — In and about the city. “The Christians at Rome were numerous before the apostle’s arrival, but their number was greatly increased by his preaching, and by the preaching of his assistants. It is no wonder then, that in all places of the city,” and its environs, “the real cause of the apostle’s imprisonment, and the true nature of the gospel, were so well known.” — Macknight. And many of the brethren, who were before afraid, waxing confident by my bonds — Or, trusting in the Lord through my bonds, as en Kuriw pepoiqotav toiv desmoiv mou may be properly rendered; are much more bold to speak the word — Than they were before, in consequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear — Of any sufferings to which they might before have thought themselves exposed for so doing.

Ver. 12, 13. I would ye should understand, brethren, and I know it will greatly diminish your sorrows for me, that my long and disastrous voyage, and my imprisonment, have turned out rather to the furtherance and annunciation of the gospel. The cause of my bonds are manifest in all the palace. The court have heard of my labours and sufferings in Asia, the centurion and the soldiers have reported my voyage, the passengers have talked of me in Rome, and in all other places. Christianity in the imperial city is no longer confounded with judaism, and we are not despised as a jewish sect. Some of Cæsar’s houshold have received the faith; and it would seem, had openly professed it. Chrysostom names a tradition, that a concubine of Nero had been converted by Paul, and had embraced the faith. Rejoice, ye heavens; and be glad, oh earth. The Lord hath all his enemies in derision.

13. My bonds in Christ—The first result of his imprisonment was a correct and wide-spread intelligence of its true cause and character. We prefer to read, my bonds have become manifest in Christ. Men had come to know that they were connected with Christ, and endured in his service; and that Paul himself was not seditious, turbulent, or a traitor. All the palace—Probably the pretorian camp is meant, the barracks of the imperial lifeguard, perhaps including the detachment quartered near Nero’s palace. The word is never used for the palace of the emperor. See note on Acts 28:16, and the cut of Rome. All other—Literally, and to all the rest. Very likely the people who had become familiar with his case; as to-day we say, “every body else.” Soldier after soldier had attended him, to whom he had spoken of the great salvation; visitors—Jews, Christians, and pagans—had freely received from his lips the “things which concern the Lord Jesus Christ.” Acts 28:31. Thus soldiers and visitors had learned the true cause of Paul’s imprisonment. To them Christ was preached.

Ver. 13. A result of the things which happened to Paul, stated as a proof and measure of the progress of the Gospel caused thereby. [wste with the infinitive throws the emphasis on the foregoing statement, and indicates that the words which follow are a result affording proof and measure of this statement. Verses 13 and 14 tell to how great an extent the events and circumstances which threatened to hinder the Gospel have actually helped it forward.]

My bonds; indicates the nature of the events referred to in Philippians 1:12 as likely to hinder the Gospel, viz. Paul’s imprisonment, and confirms the suggestion in Philippians 1:7 that this letter was written in prison. Paul will now tell us how his arrest, which for so long time put an end to his active and successful labours, actually helped forward the cause for which he laboured.

Manifest in Christ: set visibly before the eyes of men in their relation to Christ. Similar thought in 2 Corinthians 3:3: ye being made manifest that ye are an epistle of Christ ministered by us. The real nature of Paul’s imprisonment was made public, as occasioned not by crime but by the prisoner’s relation to Christ.

The Prætorium: a Latin word denoting something belonging to the Prætor, a title given to the leader of the Roman armies. It denotes sometimes the general’s tent. The same word denotes in Matthew 27:27; Mark 15:16; John 18:28, 33; 19:9 the residence of a provincial governor. Similarly Acts 23:35, Herod’s prætorium. In a few clear cases, e.g. Tacitus, Histories bk. i. 20, it denotes the imperial body-guard, the Prætorian regiments, a corps of some 10,000 picked troops instituted by Augustus, and stationed, under Augustus in part, under Tiberius entirely, at Rome. This reference would give good sense here. We can conceive Paul, a prisoner who had appealed to Cæsar, committed to the charge of Prætorian soldiers, one of them always with him; and that thus the Gospel which Paul preached became known throughout the whole Prætorian guard. It has been suggested that the word refers to a great camp of the Prætorians established by Tiberius just outside Rome. But we have no proof that the word is ever so used. It is therefore better to accept here the indisputable reference noted above. See a very good note by Lightfoot.

Inasmuch as the residence of a Roman governor was also called Prætorium, the use of this word here is not in itself absolute proof that this Epistle was written from Rome. But it somewhat confirms other indications (especially Philippians 4:22) to this effect. And to all the others.] Not only within the limits of the imperial body-guard, but to every one around, the nature of Paul’s imprisonment became known.

V. 14. And many-Who were before afraid.

Trusting in the Lord through my bonds-When they observed my constancy, and safety not withstanding, are more bold.

Verse 14. Waxing confident] Finding the effect produced by the public defence which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified. The word] The doctrine of Christ; several excellent MSS. and versions add, some qeou, others kuriou, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine.

Verses 12-14. But I would ye should understand, &c. — As if he had said, Be not discouraged at my sufferings, but observe and consider this for your encouragement; that the things which happened unto me — Greek, ta kat’ eme, the things relating unto me: the apostle means his being sent a prisoner to Rome, and his being kept in bonds there, together with all the sufferings which had befallen him during his confinement; have fallen out rather unto the furtherance — Than, as you feared, the hinderance; of the gospel; so that my bonds in Christ — Endured for his sake and the gospel’s; are manifest — Are much taken notice of, in all the palace — Of the Roman emperor. The word praitwrion, here rendered palace, was, properly speaking, the place in Rome where the pretor determined causes. Or, according to the more common signification of the word, it was a place without the city, where the pretorian cohorts, or regiments of guards, were lodged. But in the provinces, the governor’s palace was called the pretorium, (Mark 15:16,) both because the governors administered justice in their own palaces, and because they had their guards stationed there. See Acts 23:35. “Wherefore, though the apostle was himself at Rome when he wrote this, and though the matters of which he wrote were done at Rome, he uses the word pretorium in the provincial sense, to denote the emperor’s palace, because he wrote to persons in the provinces. The knowledge of the true cause of the apostle’s confinement may have been spread through the palace by some Jewish slaves in the emperor’s family, who, happening to hear Paul in his own hired house, were converted by him. At this time, Rome was full of Jewish slaves; and that some such belonged to the palace, or had access to it, we learn from Josephus, De vita sua, who tells us he was introduced to the Empress Poppæa by means of a Jewish comedian. Such of the slaves in the palace as had embraced the gospel, whether heathen or Jews, would not fail to show the officers of the court whom they served, the true nature of the Christian faith, and the real cause of the apostle’s imprisonment; that it was for no crime, but only for preaching a new scheme of doctrine. And, as it was now fashionable among the Romans to indulge a passion for philosophy, and many of them had a strong curiosity to be informed of every new doctrine which was broached, and of every strange occurrence which had happened in the provinces, it is not unreasonable to suppose that the brethren in the palace would explain the Christian religion to the emperor’s domestics, and relate to them the resurrection of its author from the dead; and that some of them who were of high rank, strongly impressed with their relation, embraced the gospel.” And in all other places — In and about the city. “The Christians at Rome were numerous before the apostle’s arrival, but their number was greatly increased by his preaching, and by the preaching of his assistants. It is no wonder then, that in all places of the city,” and its environs, “the real cause of the apostle’s imprisonment, and the true nature of the gospel, were so well known.” — Macknight. And many of the brethren, who were before afraid, waxing confident by my bonds — Or, trusting in the Lord through my bonds, as en Kuriw pepoiqotav toiv desmoiv mou may be properly rendered; are much more bold to speak the word — Than they were before, in consequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear — Of any sufferings to which they might before have thought themselves exposed for so doing.

14. Waxing confident—A second result was the increased boldness of Christians in preaching. Many—Rather, the greater part. Naturally, the peril of their great leader would inspire hesitancy and wariness in his friends, but his brave endurance of his situation, his persistent discourse concerning Christ to all comers, and his heroic readiness to die for him, kindled anew their courage and zeal, and multiplied their labours.

Ver. 14. A second result, showing further how much the events which happened to Paul have aided the progress of the Gospel. The more part of the brethren; reveals a minority, even among Christians, whose confidence in Christ was not increased by Paul’s bonds. This minority must have included the opponents mentioned in Philippians 1:15. Possibly it may have included also some timid friends in whom Paul’s imprisonment evoked, not faith, but fear. In the Lord; must be joined, not to brethren, to which it would add no meaning, but to being-confident specifying in very emphatic manner the Personal Ground of their increasing confidence. Through Paul’s imprisonment most of the Christians around reposed new trust in Christ: for they saw in Paul, as they had never seen before, the presence and power and sufficient grace of Christ. Thus was Christ magnified in Paul’s body: Philippians 1:20. [This use of the Greek dative to denote an instrument is not uncommon: see Romans 11:20; 15:18. To take my bonds as the ground of confidence, though grammatically admissible, (see Philemon 1:21,) gives no intelligible sense. Paul’s imprisonment was the occasion, and in this sense the instrument, of trust in Christ, but could not be its ground. Moreover, the ground of this confidence is clearly stated: it is in Christ.]

More-abundantly bold; recognises previous abundant boldness, which is now surpassed.

Fearlessly; adds definiteness, and thus emphasis, to more-abundantly bold. No mixture of fear weakened the courage with which they proclaimed the word of God.

Thus in a twofold way did Paul’s imprisonment aid the spread of the Gospel it threatened so seriously to hinder. By means of his long confinement, Christ became known throughout the most influential part of the Roman army, and to all the men around the prisoner. And such was his conduct in prison that he became to most of the Christians at Rome a revelation of the universal grace of Christ, and thus led them to put in Him new confidence and, trusting in Him, to give to the winds all fear and with greater courage than before proclaim the message of God.

V. 15, 16. Some indeed preach Christ out of contention-Envying St. Paul's success, and striving to hurt him thereby. Not sincerely-From a real desire to glorify God. But supposing-Though they were disappointed. To add more affliction to my bonds-By enraging the Romans against me.

Verse 15. Some-preach Christ even of envy and strife] These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, &c.; and no doubt endeavoured to prejudice him with the heathen Romans.

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

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

Verses 15-17. Some indeed preach Christ even of envy — Envying my success, or envying me that esteem and reputation which I have in the church, and seeking to gain it to themselves; and strife — Striving to draw people off from approving me to applaud themselves, and being desirous to maintain in the church a party that shall oppose me, and willing to add as many abetters to it as they possibly can. It is probable, as Whitby and many others have observed, that “these were the Judaizing Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of the ceremonial law; for from these arose eridev kai dicostasiai, strife and dissensions, 1 Corinthians 1:11; and 3:2; zeal, animosities, and contentions, 2 Corinthians 12:20; and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2 Corinthians 7:2, but rather looked upon as one that walked according to the flesh, chap. 10:2, and would have excluded him from the churches, Galatians 4:16, 17. And yet, at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced, because he knew the time was near when the hay and stubble which they built on the foundation should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently confute their vain additions to the faith.” Some also out of good-will — Faithfully intending to promote the glory of God, the success of the true gospel, and the salvation of mankind, and thereby to give me comfort. The one preach Christ of contention — Or, they who are of contention, as oi ex eriqeiav may be rendered, preach Christ not sincerely — With a holy design of advancing his cause, and of glorifying God; but supposing (though they were disappointed) thereby to add affliction to my bonds — To increase the calamity of my imprisonment, by grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my persecutors to greater virulence against me. But the other of love — To Christ, his gospel, and me; knowing, not barely supposing, that I am set — Placed here at Rome, the metropolis of the empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of importance is soon communicated to the most distant provinces: or, keimai, I lie, namely in bonds, for the defence of the gospel — For the confirmation of it by my sufferings. They who preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was, and knew he still should be, exposed to various and great sufferings for preaching it, he gave full proof of his knowledge of its truth and great importance to the salvation of mankind.

Ver. 15. Some preach Christ even of envy and strife. These are supposed to be the false apostles, or heretical parties. 2 Corinthians 11:14. Galatians 1:7. Others think they were jews, who preached Christ as not yet come in the flesh, but was about to appear. By so doing they endeavoured to destroy the christian faith at Rome, and to add affliction to the apostle’s bonds.

15. Some indeed preach—The next three verses show a painful contrast between two classes of Christian preachers at Rome. Both preached Christ; but one class, different from those just mentioned, are moved by envy toward the apostle; the other by love for him. The latter, the brethren described in verse 14, work under the conviction that he is divinely set for the defence of the gospel; the former are animated by party spirit, here called contention, as against the apostle. Not sincerely—Their intentions were not pure, as the next words show. Respecting this anti-Pauline faction at Rome we are largely left to conjecture. They were not Jews, or Judaizers, for Paul held and denounced them as subverting the gospel, which he does not do here. On the other hand, he rejoices in the result of their work—Christ is preached—while he complains of their self-seeking spirit and improper motives. On the whole, we think the key is supplied by the epistle to this same Roman Church, (Romans 14, where see notes,) written five years earlier, where we learn of the existence among them of an Oriental asceticism, enjoining abstinence from animal food and wine, and imposing its injunctions as laws of Christian piety. Still adhering to their petty heresy, and magnifying it to a test of what they think orthodoxy, notwithstanding its pointed condemnation by the apostle, its advocates now in their turn refuse to recognise him as God’s appointed defender of the gospel. They would propagate their mongrel system with personal detractions of the apostle, but still calling themselves Christians, and as such preaching Christ, though in pretence and insincerity.

Ver. 15. The last words of Philippians 1:14 remind Paul that not all who speak the word of God are prompted by confidence in Christ evoked by his imprisonment. Among them he distinguishes two classes inspired by different motives.

Because of envy: moved by vexation at Paul’s success: same words in Matthew 27:18; Mark 15:10.

Strife: active opposition, a natural result of envy. Same words together in 1 Timothy 6:4. Even ill-will prompted by my success and a resolution to oppose me are motives to some men for preaching Christ. Good-will: either something which seems good to us, as in Luke 10:21 or a wish for the good of others, as here. These senses often coalesce, as in Romans 10:1. The meaning here is determined and expounded by the word love in Philippians 1:16. Proclaim: as heralds announce the coming of a king.

Proclaim Christ: as in 1 Corinthians 1:23; 15:12; 2 Corinthians 1:19; 4:5; 11:4.

The hostility to Paul, revealed in Philippians 1:15, on the part of some who preached Christ, indicates a conception of the Gospel radically different from his. This suggests that these were Judaizing teachers like those referred to in Galatians 1:7; 6:12 and like the apparently similar teachers mentioned in 2 Corinthians 11:4, 13, 22. And the suggestion is strongly confirmed by the plain reference to such teachers in Philippians 3:2, 3.

V. 15, 16. Some indeed preach Christ out of contention-Envying St. Paul's success, and striving to hurt him thereby. Not sincerely-From a real desire to glorify God. But supposing-Though they were disappointed. To add more affliction to my bonds-By enraging the Romans against me.

Verse 16. Preach Christ of contention] The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such.

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

Verses 15-17. Some indeed preach Christ even of envy — Envying my success, or envying me that esteem and reputation which I have in the church, and seeking to gain it to themselves; and strife — Striving to draw people off from approving me to applaud themselves, and being desirous to maintain in the church a party that shall oppose me, and willing to add as many abetters to it as they possibly can. It is probable, as Whitby and many others have observed, that “these were the Judaizing Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of the ceremonial law; for from these arose eridev kai dicostasiai, strife and dissensions, 1 Corinthians 1:11; and 3:2; zeal, animosities, and contentions, 2 Corinthians 12:20; and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2 Corinthians 7:2, but rather looked upon as one that walked according to the flesh, chap. 10:2, and would have excluded him from the churches, Galatians 4:16, 17. And yet, at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced, because he knew the time was near when the hay and stubble which they built on the foundation should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently confute their vain additions to the faith.” Some also out of good-will — Faithfully intending to promote the glory of God, the success of the true gospel, and the salvation of mankind, and thereby to give me comfort. The one preach Christ of contention — Or, they who are of contention, as oi ex eriqeiav may be rendered, preach Christ not sincerely — With a holy design of advancing his cause, and of glorifying God; but supposing (though they were disappointed) thereby to add affliction to my bonds — To increase the calamity of my imprisonment, by grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my persecutors to greater virulence against me. But the other of love — To Christ, his gospel, and me; knowing, not barely supposing, that I am set — Placed here at Rome, the metropolis of the empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of importance is soon communicated to the most distant provinces: or, keimai, I lie, namely in bonds, for the defence of the gospel — For the confirmation of it by my sufferings. They who preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was, and knew he still should be, exposed to various and great sufferings for preaching it, he gave full proof of his knowledge of its truth and great importance to the salvation of mankind.

Ver. 16.-17. Further description of the two classes who preach Christ, justifying the foregoing account of them; and arranged, like 2 Corinthians 2:15, 16, in inverse order.

Out of love: the inward source of their preaching. Grammatically we may render either They who preach out of love do so knowing that etc., or These preach out of love knowing etc. To a similar alternative interpretation Philippians 1:17 is open. Since the words out of love add definitely to the sense already conveyed by the word good-will in Philippians 1:15, noting that this good-will is the central Christian virtue of love, I prefer, with A.V. and R.V., the latter interpretation [So Hebrews 7:21; 12:10. The other in Romans 2:7, 8; Galatians 4:22.] The preaching prompted by good-will springs out of love. This can only be love towards Paul, in contrast to the hostility described in Philippians 1:17.

Knowing that etc.: ground of this special manifestation of Christian love. Notice here genuine phraseology of Paul: so Romans 5:3; 6:9; 13:11; 1 Corinthians 15:58; 2 Corinthians 1:7; 4:14; 5:6, 11. Defence of the Gospel: same words in Philippians 1:7. For this purpose Paul has been set by God in his present position in the Church. These men know this. And their Christian love inspires sympathy with the Apostle in his great work, and moves them to preach the Gospel committed to his charge. Consequently, in addition to men of baser motives there are those who also because of good-will proclaim Christ.

V. 17. But the others out of love-To Christ and me.

Knowing-Not barely, supposing.

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

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

Verses 15-17. Some indeed preach Christ even of envy — Envying my success, or envying me that esteem and reputation which I have in the church, and seeking to gain it to themselves; and strife — Striving to draw people off from approving me to applaud themselves, and being desirous to maintain in the church a party that shall oppose me, and willing to add as many abetters to it as they possibly can. It is probable, as Whitby and many others have observed, that “these were the Judaizing Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of the ceremonial law; for from these arose eridev kai dicostasiai, strife and dissensions, 1 Corinthians 1:11; and 3:2; zeal, animosities, and contentions, 2 Corinthians 12:20; and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2 Corinthians 7:2, but rather looked upon as one that walked according to the flesh, chap. 10:2, and would have excluded him from the churches, Galatians 4:16, 17. And yet, at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced, because he knew the time was near when the hay and stubble which they built on the foundation should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently confute their vain additions to the faith.” Some also out of good-will — Faithfully intending to promote the glory of God, the success of the true gospel, and the salvation of mankind, and thereby to give me comfort. The one preach Christ of contention — Or, they who are of contention, as oi ex eriqeiav may be rendered, preach Christ not sincerely — With a holy design of advancing his cause, and of glorifying God; but supposing (though they were disappointed) thereby to add affliction to my bonds — To increase the calamity of my imprisonment, by grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my persecutors to greater virulence against me. But the other of love — To Christ, his gospel, and me; knowing, not barely supposing, that I am set — Placed here at Rome, the metropolis of the empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of importance is soon communicated to the most distant provinces: or, keimai, I lie, namely in bonds, for the defence of the gospel — For the confirmation of it by my sufferings. They who preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was, and knew he still should be, exposed to various and great sufferings for preaching it, he gave full proof of his knowledge of its truth and great importance to the salvation of mankind.

Ver. 17. Another class who preach Christ. They must have been included in, and therefore not more numerous than, the minority (Philippians 1:14) whose confidence in Christ was not increased by Paul’s imprisonment. Whether they constituted the whole minority, or whether there were in it others of different spirit, we do not know. Out of a spirit of faction: same words in Romans 2:8, where see note. They denote a low and mercenary spirit, ready to do base work for hire or in order to gain selfish and contemptible ends. One such motive is mentioned in Galatians 6:12. Paul thus traces to their source the envy and strife spoken of in Philippians 1:15. He intimates that his opponents were annoyed at his success, because it interfered with their own selfish aims, and that on this account they stirred up conflict against him.

Announce Christ: bring the news that Christ has come. It is practically equivalent to preach Christ, but leaves out of sight the official position of the herald. These words, which are in part a repetition, are added here to expose the incongruity of announcing Christ out of party spirit. Not purely: a comment. With this announcement of Christ was mixed a base element.

Thinking to raise up etc.: exposition of the foregoing. It justifies Paul’s charge that the preaching referred to was an outflow of mercenary spirit. For my bonds: i.e. for Paul in prison. So Romans 8:26 helps our weakness. They thought that what they were doing was making or would make Paul’s imprisonment more bitter to him. How this was to be, Paul does not say. But we can easily suppose that these were Jewish Christians who, like the Judaizers in Galatia insisted on the continued and universal observance of the Jewish law as a condition of the salvation brought by Christ. They knew that the Apostle strongly denounced their teaching as subversive of the Gospel. And they supposed that by earnestly preaching Christ and winning converts, and thus raining influence in the Church, they would annoy Paul and make him feel more keenly the confinement which limited his effective opposition to them.

Affliction: usually, external hardship. Here and in 2 Corinthians 2:4 it denotes severe inward sorrow caused by the unworthy conduct of Christians.

This implies that to Paul such conduct was hardship as real as actual persecution.

Notice the contrast between the friends who know, their action being based on truth and reality, and the opponents who suppose but who labour, as Philippians 1:18 will show, under delusion.

V. 18. In pretence-Under colour of propagating the gospel. In truth-With a real design so to do.

Verse 18. What then?] It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.

Verses 18-20. What then? — What shall we think of these attempts, proceeding from such different principles? Shall they grieve us? No, in no wise. For, every way, whether in pretence — Under colour of propagating the gospel; or in truth — With a real design so to do; Christ is preached — And the great doctrine of salvation by him has a wider spread; and I therein do rejoice, yea, and I will rejoice — That is, I shall have cause so to do in regard of the good issue it will have. The love which the apostle bore to Christ, had extinguished in his mind resentment, pride, self-love, and all other evil passions; insomuch that his greatest joy resulted from the advancement of the gospel, even though it was promoted by his enemies. We must observe, however, that though truth is here opposed to pretence, it doth not follow that preaching Christ in pretence means preaching false doctrine concerning him. For the apostle could not rejoice that Christ was preached in that manner. Truth and pretence here relate not so much to the matters preached, as to the views of the preachers. The Judaizers preached the truth concerning Christ, at least in part, when they affirmed him to be the Jewish Messiah. But they did this not purely and sincerely to bring the Jews to believe on him, but also and especially to inculcate at the same time the Jewish ceremonies, and thereby to extend the authority of their ritual law; and by these means ultimately to grieve the apostle, and render his persecutors more bitter against him. But others both preached Christ as the Jewish Messiah, and also inculcated all the great doctrines of his gospel, truly and sincerely intending to bring both Jews and Gentiles to believe aright in him, and to embrace his gospel in its purity. But from whatever motive Christ was preached, according to his true character, it was matter of joy to the apostle. For I know that this — Preaching of Christ, whether from a pure motive or otherwise, or this trouble which I meet with from some of these teachers; shall turn to my salvation — Namely, to the promotion of it, or shall procure me a higher degree of glory; through your prayer — Continuing to be addressed to God for me; and the supply of the Spirit of Christ — More largely communicated to me in answer to it, and enabling me to make a good use of these trials. According to my earnest expectation — According to what I have all along earnestly hoped for; that in nothing I shall be ashamed — Whatever injurious reflections may be cast on my conduct; but that with all boldness — Bearing testimony to every truth of the gospel; as always — Since my call to the apostleship; so now Christ shall be magnified — Shall be honoured, and the interest of his kingdom promoted; in my body, however it be disposed of, whether by preserving its life, or allowing it to be put to death — For the confirmation of the gospel. How that might be, he did not yet know. For the apostles did not know all that should befall them, but were left in uncertainty with respect to many things, that they might have cause for the exercise of faith and patience.

Ver. 18. What then? Whether in pretence [occasion] or in truth, Christ is preached. I do rejoice in it; yea, and I will rejoice. Brevity is here connected with some obscurity, as to the men and their motives for preaching Christ through strife. Erasmus thinks they were jews, who preached Christ to excite persecution against Paul, and against the christians, as a sect dangerous to the empire.

18. What then?—Nothing, so far as the personal feeling of the apostle is concerned; yet much, in that in every way of preaching, whatever be its motive or spirit, whether it be in pretence, covering its real purpose, or in truth, Christ is preached. His great soul rises above the petty opposition to himself, in the knowledge that the name of his Master is more widely proclaimed. In this he rejoices, and, with his eye on the future, adds, yea, and will rejoice.

2. Paul’s feeling as to the final issue, 19-24.

Ver. 18. What then? literally, for why? same words in Romans 3:3. They support, under the form of a startled question, or seek support for, something foregoing. Paul has just said that even his opponents, speaking with mercenary motives, nevertheless announce Christ. This assertion he will now strengthen.

In every way: expounded in detail by the following words. Pretence: as a cloak concealing the real motive.

In truth: the apparent corresponding with the real. Paul supports the assertion in Philippians 1:17 by saying that it only amounts to this, that in every variety of mode, some being actually what it seems to be, and some a mask covering most unworthy aims, Christ is nevertheless announced. The second repetition of this last thought reveals its large place in Paul’s thoughts about the various motives of the preachers at Rome. In this great fact Paul has present joy: and future joy awaits him, for reasons which he proceeds to give. Thus did his opponents fail. They thought, by propagating a Gospel which he condemned, to make his fetters more painful. Their efforts caused him joy, and gave him a hope of still further joy to come.

We have seen that Philippians 1:15 implies teaching about Christ and the Gospel by Paul’s opponents quite different from his own. We naturally ask, How could Paul expect from such teaching good results? In very different language does he speak of opponents in Galatians 5:12; 2 Corinthians 11:15. An answer is not far to seek. Efforts to lead astray Paul’s converts could do nothing but harm, and were therefore denounced in strong terms. But the words preach Christ suggest that the activity of the adversaries at Rome was directed chiefly to those outside the Church. Such activity would at least spread the name of Christ, and might open a way for purer teaching. Possibly also, in accordance with the calmer tone which breathes throughout the letters written in prison, Paul’s maturer thought may have detected a better side even in teaching which aroused his indignation while engaged in active labour in the face of many enemies. His joy reminds us that very imperfect teaching may be better than no teaching, and warns us not to despise imperfect forms of Christianity. Probably the worst form of it is better than the best non-Christian teaching. Such are the tidings about himself which Paul sends to his readers. His imprisonment has brought the name of Christ into influential circles which otherwise it could hardly have reached; and the bondage of one preacher has opened the lips of many. It is true that some of these are moved by ill-will. They think by their activity to make the prisoner’s chain more galling. But by preaching Christ they are doing good. So completely have they missed their aim that their efforts to trouble Paul have caused him abiding joy.

V. 19. This shall turn to my salvation-Shall procure me an higher degree of glory.

Through your prayer-Obtaining for me a larger supply of the Spirit.

Verse 19. This shall turn to my salvation] That is: It will be the means of my temporal safety; of my deliverance; for so the word swthria is here to be understood. The Jews had denounced the apostle as an enemy to Cæsar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Cæsar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honour also the king, though that king was Nero.

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

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

Verses 18-20. What then? — What shall we think of these attempts, proceeding from such different principles? Shall they grieve us? No, in no wise. For, every way, whether in pretence — Under colour of propagating the gospel; or in truth — With a real design so to do; Christ is preached — And the great doctrine of salvation by him has a wider spread; and I therein do rejoice, yea, and I will rejoice — That is, I shall have cause so to do in regard of the good issue it will have. The love which the apostle bore to Christ, had extinguished in his mind resentment, pride, self-love, and all other evil passions; insomuch that his greatest joy resulted from the advancement of the gospel, even though it was promoted by his enemies. We must observe, however, that though truth is here opposed to pretence, it doth not follow that preaching Christ in pretence means preaching false doctrine concerning him. For the apostle could not rejoice that Christ was preached in that manner. Truth and pretence here relate not so much to the matters preached, as to the views of the preachers. The Judaizers preached the truth concerning Christ, at least in part, when they affirmed him to be the Jewish Messiah. But they did this not purely and sincerely to bring the Jews to believe on him, but also and especially to inculcate at the same time the Jewish ceremonies, and thereby to extend the authority of their ritual law; and by these means ultimately to grieve the apostle, and render his persecutors more bitter against him. But others both preached Christ as the Jewish Messiah, and also inculcated all the great doctrines of his gospel, truly and sincerely intending to bring both Jews and Gentiles to believe aright in him, and to embrace his gospel in its purity. But from whatever motive Christ was preached, according to his true character, it was matter of joy to the apostle. For I know that this — Preaching of Christ, whether from a pure motive or otherwise, or this trouble which I meet with from some of these teachers; shall turn to my salvation — Namely, to the promotion of it, or shall procure me a higher degree of glory; through your prayer — Continuing to be addressed to God for me; and the supply of the Spirit of Christ — More largely communicated to me in answer to it, and enabling me to make a good use of these trials. According to my earnest expectation — According to what I have all along earnestly hoped for; that in nothing I shall be ashamed — Whatever injurious reflections may be cast on my conduct; but that with all boldness — Bearing testimony to every truth of the gospel; as always — Since my call to the apostleship; so now Christ shall be magnified — Shall be honoured, and the interest of his kingdom promoted; in my body, however it be disposed of, whether by preserving its life, or allowing it to be put to death — For the confirmation of the gospel. How that might be, he did not yet know. For the apostles did not know all that should befall them, but were left in uncertainty with respect to many things, that they might have cause for the exercise of faith and patience.

Ver. 19. I know that this shall turn to my salvation through your prayer. No doubt, the prayers of all the churches were addressed, to heaven for the long persecuted and suffering Paul, the general father of the gentiles. What sighs ascended to heaven, what tears fell to the earth on his account. And as God shed down upon the people this supply, and constant effusion of the Spirit, the apostle knew that he who inspired their prayers would hear the deep groanings of the Spirit; and that he should be delivered from the mouth of the lion. Thus he rested all his case with Christ, and felt a perfect calm as to the issue.

19. For I know—Not whether his opponents may accomplish their purpose, but that this wider preaching of Christ will contribute to his salvation, whether he shall live or die. It cannot, then, be temporal deliverance that he is expecting, as is further evident from its dependence on the supply of the Holy Spirit. Of the various interpretations of swthrian, we think the context requires the reference to eternal salvation, which will surely be won if Christ shall be magnified in him. He, however, makes his salvation dependent on the double means of the prayer of the Philippians for him, so high is his estimate of the intercessions of his brethren, and the help supplied by the Holy Spirit whom Jesus sends to believers.

PHILIPPIANS

SECTION 4. — PAUL’S CONFIDENT HOPE, IN

VIEW OF LIFE AND DEATH. CH. 1:19-26.

For I know that to me this will result in salvation through your supplication and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope that in nothing I shall be put to shame, but that with all boldness, as always so now also, Christ will be magnified in my body whether through life or through death. For to me to live is Christ: and to die, gain. But if to live in the flesh be my lot, this to me is fruit of work. And what I shall choose for myself I do not know. Moreover, I am held fast from the two sides, having my desire for dissolution and to be with Christ: for it is very far better. But to abide in the flesh is more necessary, because of you. And, being confident of this, I know that I shall abide, and abide with you all for your progress and joy of faith, that your ground of exultation may abound in Christ Jesus in me through my presence with you again. After describing his outer surroundings of bonds, friends, and enemies, Paul closed § 3 by describing their inward effect upon him, viz. joy now and further joy in the future. This joy marks the transition to § 4 which describes his inner life in its relation to his outward surroundings. In Philippians 1:19, 20 Paul justifies the joy expressed in Philippians 1:18, by a confident hope: and in Philippians 1:21-26 he looks at this confidence in its relation to the alternative of life and death which is now before him.

Ver. 19. A reason, viz. knowledge of the result, justifying Paul’s joy that, even by his enemies and as a mask concealing a wish to annoy him, Christ is proclaimed. Not his only reason, but one suiting his course of thought, which now passes from the life around him to the life within. This: as in Philippians 1:18, that Christ is proclaimed even by enemies and in pretence.

Salvation: in its usual sense of final deliverance from the spiritual perils of earth into eternal safety; as in Philippians 1:28, Philippians 2:12; Romans 1:16; 10:1, 10; 11:11; 13:11. Paul’s joy that Christ is preached is not dimmed by the ill-will which occasioned it: for he knows that this effort to add bitterness to his imprisonment will work out for him spiritual safety and final deliverance.

How this is to be, he does not say. But we know that, to the faithful, hardship develops spiritual strength, and thus fits for the battle of life and leads to final victory. In this way tribulation works endurance and hope: Romans 5:3. Similarly, Paul’s thorn in the flesh was designed by God to preserve him from spiritual peril: 2 Corinthians 12:7. Just so, the ill-will of his enemies was a safeguard preserving him for final salvation. Consequently, it could in no degree dim his joy that Christ was preached. Indeed his joy was increased by the manifest victory over all evil involved in the spiritual benefit resulting from his enemies’ attempt to vex him. The word salvation cannot mean release from imprisonment. For Paul is quite doubtful, as we shall see, whether life or death awaits him: there is no visible connection between his enemies’ hostility and his own escape from prison, and no indication that the word is used here in any other than its ordinary sense.

Supplication or petition: as in Philippians 1:4. His readers’ urgent request to God was a means through which Paul expected these good results. He knows that they pray for him, and is sure that God will answer their prayers in the development of his own spiritual life in spite of. and by means of, the hostility of his enemies. Another note of genuineness: cp. Romans 15:30; 2 Corinthians 1:11; 2 Thessalonians 3:2. It reveals Paul’s high estimate of the value of prayer for others. Supply, or bountiful supply: see under 2 Corinthians 9:10. Grammatically, the Spirit of Jesus Christ may be either Himself the matter supplied (cp. Galatians 3:5) or the Author of the supply. The practical difference is very slight. For the Holy Spirit given is Himself the active source of all spiritual good: and He supplies our need by Himself becoming the animating principle of our life. He is therefore both Giver and Gift. But since the Holy Spirit is usually thought of as definitely once for all given to all who believe, it is better to think of Him here as actively supplying Paul’s various spiritual needs. Notice two channels through which Paul expects blessings. He knows that his readers at Philippi will pray for him; and that in answer to their prayer the Spirit of Jesus will by His own presence supply the spiritual needs occasioned by Paul’s peculiar circumstances.

V. 20. As always-Since my call to the apostleship.

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

Verse 20. Earnest expectation] He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, ev pash parrhsia, to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified-his person, nature, doctrine, &c., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious.

Verses 18-20. What then? — What shall we think of these attempts, proceeding from such different principles? Shall they grieve us? No, in no wise. For, every way, whether in pretence — Under colour of propagating the gospel; or in truth — With a real design so to do; Christ is preached — And the great doctrine of salvation by him has a wider spread; and I therein do rejoice, yea, and I will rejoice — That is, I shall have cause so to do in regard of the good issue it will have. The love which the apostle bore to Christ, had extinguished in his mind resentment, pride, self-love, and all other evil passions; insomuch that his greatest joy resulted from the advancement of the gospel, even though it was promoted by his enemies. We must observe, however, that though truth is here opposed to pretence, it doth not follow that preaching Christ in pretence means preaching false doctrine concerning him. For the apostle could not rejoice that Christ was preached in that manner. Truth and pretence here relate not so much to the matters preached, as to the views of the preachers. The Judaizers preached the truth concerning Christ, at least in part, when they affirmed him to be the Jewish Messiah. But they did this not purely and sincerely to bring the Jews to believe on him, but also and especially to inculcate at the same time the Jewish ceremonies, and thereby to extend the authority of their ritual law; and by these means ultimately to grieve the apostle, and render his persecutors more bitter against him. But others both preached Christ as the Jewish Messiah, and also inculcated all the great doctrines of his gospel, truly and sincerely intending to bring both Jews and Gentiles to believe aright in him, and to embrace his gospel in its purity. But from whatever motive Christ was preached, according to his true character, it was matter of joy to the apostle. For I know that this — Preaching of Christ, whether from a pure motive or otherwise, or this trouble which I meet with from some of these teachers; shall turn to my salvation — Namely, to the promotion of it, or shall procure me a higher degree of glory; through your prayer — Continuing to be addressed to God for me; and the supply of the Spirit of Christ — More largely communicated to me in answer to it, and enabling me to make a good use of these trials. According to my earnest expectation — According to what I have all along earnestly hoped for; that in nothing I shall be ashamed — Whatever injurious reflections may be cast on my conduct; but that with all boldness — Bearing testimony to every truth of the gospel; as always — Since my call to the apostleship; so now Christ shall be magnified — Shall be honoured, and the interest of his kingdom promoted; in my body, however it be disposed of, whether by preserving its life, or allowing it to be put to death — For the confirmation of the gospel. How that might be, he did not yet know. For the apostles did not know all that should befall them, but were left in uncertainty with respect to many things, that they might have cause for the exercise of faith and patience.

20. According—Confidently looking out upon the future, the apostle expects, just as he hopes, that in nothing—in no point or thing to which his life has been devoted—shall he be ashamed; brought to shame through any failure on his part. Its opposite is, Christ shall be magnified in my body, to which he will contribute by all boldness of speech and conduct. His opponents could not prevent that in his body, in one way or the other, either by his life or his death, would the kingdom of Christ among men be advanced, and so could not destroy his joy or defeat his salvation. To magnify Christ had always, hitherto, been the grand purpose of his life, and so now also, in the present crisis, in a closer imprisonment, under the detractions of brethren, and in the growing savageness of the emperor Nero, when perils are thickening around him, does he hope to magnify him in his body, whether by life, or by death: if by life, through preaching; if by death, through an impressive martyrdom.

Ver. 20. A personal and appropriate condition on which depends the realisation of the assured expectation just expressed: according to etc. Eager-expectation: see under Romans 8:19. To this, the word hope adds the idea of expected benefit.

That in nothing etc.: negative side of the expectation, as usual placed first.

Put-to-shame: deserted by God in the hour of trial and thus covered with ridicule by the failure of his hopes. Paul is sure that in nothing that awaits him will this happen. Same word in same sense in Romans 5:5. This objective sense involves also here the subjective sense of fear of ridicule, as in Romans 1:16. But the trust in God which pervades this page suggests that Paul thinks, not of what he will feel, but of what will happen to him.

In all boldness: positive side of Paul’s expectation.

Christ will be magnified: in the subjective view of men, to whom Christ will occupy a larger place through that which they see in Paul; cp. Luke 1:46; Acts 10:46; 5:13; also Leviticus 10:3. Notice that in this enlargement Paul is represented not as himself magnifying Christ, but only as His body the locality in which Christ will be magnified. Boldness, or unreserved speech: see under 2 Corinthians 3:12. Paul has an assured hope that God will give him grace to speak the whole truth without fear of consequences, and that in his unreserved speech will be revealed the greatness of Christ. An example of this in Acts 4:13. Thus the realisation of Paul’s hope depends upon himself. But even for courage he trusts to God and to the Spirit of Jesus Christ. Already Christ is always magnified in Paul. And he has a firm hope that what has been hitherto will be now also, even amid his peculiarly trying circumstances. This modest recognition of his own moral excellence is in close harmony with 2 Corinthians 1:12.

In my body: special locality of the revelation in Paul of the greatness of Christ. The weakness and suffering and peril of Paul’s fettered body will show forth the greatness of Him who is able to fill His servants, even in prison, with confidence and peace and joy. The body is specially mentioned as that side of Paul which comes in immediate contact with his hard surroundings and in which is seen manifested the greatness of Christ. The importance here given to the body is a note of genuineness. Cp. Romans 6:12; 8:13; 12:1.

A tremendous alternative overhanging Paul’s bodily life cannot be overlooked in this eager glance into the future. In any case, Christ will be magnified. But Paul knows not whether it will be ‘through the continued preservation of his body in life, or through his death.’

Such is the failure of the attempt to make Paul’s imprisonment more galling. His opponents think to annoy him by preaching a Gospel he does not approve. Their attempt to vex him fills the prisoner with joy. For their preaching, though containing serious error, makes known the name of Christ to some who perhaps otherwise would not hear it. And Paul knows that their hostility is one of the many things working together for his good, giving occasion for Christian patience, and thus strengthening him for the remaining battle of life. That he is unmoved by such annoyance, evokes a sure confidence of final salvation. And this confidence is supported by knowledge that the beloved ones at Philippi pray for him and that the Spirit of Christ will supply his every need. This assurance of final victory rests upon an assurance that in every trial God will give to Paul a courage which will show forth the greatness of Christ, and is not shaken by his uncertainty whether life or death awaits him.

V. 21. To me to live is Christ-To know, to love, to follow Christ, is my life, my glory, my joy.

Verse 21. For to me to live is Christ] Whether I live or die, Christ is gain to me. While I live I am Christ’s property and servant, and Christ is my portion; if I die-if I be called to witness the truth at the expense of my life, this will be gain; I shall be saved from the remaining troubles and difficulties in life, and be put immediately in possession of my heavenly inheritance. As, therefore, it respects myself, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether I be permitted to continue here longer; in either case I can lose nothing.

Verses 21-23. For to me to live is Christ — As my life, both natural and spiritual, is from Christ, so to serve and enjoy him is the supreme end of my life, and I value it only as it is capable of being employed in glorifying him, to know, love, and follow whom, is my glory and my joy. But if I live in the flesh, &c. — Here he begins to treat of the former clause of the preceding verse: of the latter he treats Philippians 2:17. This is the fruit of my labour — This is the fruit of my living longer, that I can labour more. Glorious labour, desirable fruit! In this view long life is indeed a blessing. Yet what I shall choose I know not — That is, if it were left to my own choice. For I am in a strait betwixt two — The two things mentioned immediately. The original expression, sunecomai ek twn duo, is translated by Doddridge, I am borne two different ways, it being, he thinks, an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds; presenting us with a lively representation of the apostle’s attachment to his situation in the Christian Church, and the vehemence of his desire to be unbound, as analusai may be rendered, that is, to weigh anchor, and set sail for the heavenly country. Having a desire — Epiqumian, a coveting, or strong desire, as Macknight renders the word; see on 2 Corinthians 5:4, 8: to depart — To have my soul separated from my body, and to escape from bonds, the flesh, and the world; and to be with Christ — In paradise, Luke 23. 43; admitted to the immediate, full, and constant enjoyment of him, in comparison whereof the nearest access to him, and fullest enjoyment of him in this world, are but absence. Which is far better — Greek, pollw mallon kreisson, by much far better. Or, as Dr. Doddridge renders the clause, is better beyond all expression. Indeed, as the doctor observes, the apostle seems to labour for expression, using the highest superlative which it is perhaps possible to form in any language. It is justly observed by the last-mentioned writer, that this text plainly proves the separate spirits of good men are with Christ immediately after the death of their bodies, in such a manner that their state is far better than while they continue in this world; which certainly a state of insensibility, or the sleep of the soul, which some maintain, cannot possibly be. Some indeed think the apostle might speak thus though the soul sinks into insenbility at death; because, say they, in that case, the time between death and judgment must be reckoned as nothing. But, as Dr. Whitby justly observes, “could St. Paul think a state of insensibility much better than a life tending so much as his did to the glory of God, to the propagation of the gospel, and the furtherance of the joy of Christians? Could he call such an insensate state a being with Christ, and a walking by sight, in opposition to the life of faith?” 2 Corinthians 5:7, 8. Certainly it is at least evident from what the apostle here says, if there be any such middle state of insensibility between death and the resurrection, he had no knowledge or expectation of it; for if he had known of any such state, he undoubtedly would have thought it a thousand times better to live, and promote the cause of Christ and religion on earth, than by dying to fall into it. Besides, how could he say that he had a desire to be with Christ, if he knew he was not to be with him till after the resurrection? This, however, will not at all disprove the doctrine which maintains that pious men will receive a large accession of happiness after the resurrection: a truth declared in many other passages of Scripture. “The use of philosophy, it hath been said, is to teach men to die. But, as Fielding has observed, one page of the gospel is more effectual for that purpose than volumes of philosophy. The assurance which the gospel gives us of another life is, to a good mind, a support much stronger than the stoical consolation drawn from the necessity of nature, the order of things, the emptiness of our enjoyments, the satiety which they occasion, and many other such topics, which, though they may arm the mind with stubborn patience in bearing the thought of death, can never raise it to a fixed contempt thereof, much less can they make us consider it as a real good, and inspire us with the desire of dying, such as the apostle on this occasion strongly expressed.” — Macknight.

Ver. 21. For me to live is Christ, and to die is gain. We have Paul’s own exposition of these words in Galatians 2:20. “I live, yet not I, but Christ liveth in me.” The divinity lived in his breast, in all the life of heaven and of love. This is that eternal life of which the Saviour spake. John 17:3. It is the life of God in the soul of man, and so powerful, in Paul’s case, as to supersede the life of sin. I live not, for we are crucified with Christ, and live to him. In such a case, as noted in Poole’s synopsis of the critics, the soul finally leaves the body perfectly free from sin.

21. For to me—So far as he is personally concerned, it is a matter of indifference whether he shall magnify Christ by living or by dying. To him personally, to live is Christ: his whole life, whether in prison or in freedom, with all his energy of body and soul, is consecrated to making Christ known as the only Saviour. To die is gain—That is, the paradisaic life is an immeasurable gain over this earthly life. And if, instead of speedy release, he shall die a martyr’s death, it will be known that he died for Christ; and so, in either issue, Christ will be magnified in his body. Yet as to himself, persecuted, suffering, imprisoned, death is more desirable than life. To die is aorist, to have died; pointing to, not the dying, but the state after death, the being with the Lord.

Ver. 21.-26. The just mentioned alternative, whether by life or by death, as it presents itself to the wavering thought and feelings of Paul. To me; introduces conspicuously the personal experience of Paul. To live is Christ; proves that Christ will be magnified… by life. Cp. Colossians 3:4, Christ your life; Galatians 2:20, Christ lives in me. Christ animates and permeates Paul’s entire activity, so that all his words and acts are really said and done by Christ and are therefore an outflow of Christ living in him. Consequently, the personality of Christ is the centre and circumference of the entire life of Paul. If so, in his body the character and greatness of Christ will ever appear. And the various events of life, pleasant and unpleasant, will but show how great Christ is. To die is gain.] Whatever earthly wealth the Christian loses by death, he gains in the wealth of heaven infinitely more. For all material good is but a scanty and dim outline of the eternal reality. And none except the servants of Christ can speak of death as gain. Others may bravely give up life in a noble cause. They thus endure with worthy aim, so far as they can see, the loss of all things. The Christian martyr suffers no loss, for he knows that death is immediate enrichment.

These last words were not needed to prove that Christ will be magnified in Paul’s death. For the martyr’s dying courage is part of the life which Christ lives in him. But they strengthen the proof already given. For the greatness of Christ is revealed in every one who calmly looks death in the face for Christ’s sake, and declares it to be gain. Such victory reveals the presence of one greater than death. These words are also a contrast suggested by the alternative now before Paul.

V. 22. Here he begins to treat of the former clause of the preceding verse. Of the latter he treats, Philippians 2:17.

But if I am to live is the flesh, this is the fruit of my labour-This is the fruit of my living longer, that I can labour more. Glorious labour! desirable fruit! in this view, long life is indeed a blessing.

And what I should choose I know not-That is, if it were left to my choice.

Verse 22. But if I live in the flesh] Should I be spared longer, I shall labour for Christ as I have done; and this is the fruit of my labour, that Christ shall be magnified by my longer life, Philippians 1:20. Yet what I shall choose I wot not.] Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel,) I could not tell which to prefer.

Verses 21-23. For to me to live is Christ — As my life, both natural and spiritual, is from Christ, so to serve and enjoy him is the supreme end of my life, and I value it only as it is capable of being employed in glorifying him, to know, love, and follow whom, is my glory and my joy. But if I live in the flesh, &c. — Here he begins to treat of the former clause of the preceding verse: of the latter he treats Philippians 2:17. This is the fruit of my labour — This is the fruit of my living longer, that I can labour more. Glorious labour, desirable fruit! In this view long life is indeed a blessing. Yet what I shall choose I know not — That is, if it were left to my own choice. For I am in a strait betwixt two — The two things mentioned immediately. The original expression, sunecomai ek twn duo, is translated by Doddridge, I am borne two different ways, it being, he thinks, an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds; presenting us with a lively representation of the apostle’s attachment to his situation in the Christian Church, and the vehemence of his desire to be unbound, as analusai may be rendered, that is, to weigh anchor, and set sail for the heavenly country. Having a desire — Epiqumian, a coveting, or strong desire, as Macknight renders the word; see on 2 Corinthians 5:4, 8: to depart — To have my soul separated from my body, and to escape from bonds, the flesh, and the world; and to be with Christ — In paradise, Luke 23. 43; admitted to the immediate, full, and constant enjoyment of him, in comparison whereof the nearest access to him, and fullest enjoyment of him in this world, are but absence. Which is far better — Greek, pollw mallon kreisson, by much far better. Or, as Dr. Doddridge renders the clause, is better beyond all expression. Indeed, as the doctor observes, the apostle seems to labour for expression, using the highest superlative which it is perhaps possible to form in any language. It is justly observed by the last-mentioned writer, that this text plainly proves the separate spirits of good men are with Christ immediately after the death of their bodies, in such a manner that their state is far better than while they continue in this world; which certainly a state of insensibility, or the sleep of the soul, which some maintain, cannot possibly be. Some indeed think the apostle might speak thus though the soul sinks into insenbility at death; because, say they, in that case, the time between death and judgment must be reckoned as nothing. But, as Dr. Whitby justly observes, “could St. Paul think a state of insensibility much better than a life tending so much as his did to the glory of God, to the propagation of the gospel, and the furtherance of the joy of Christians? Could he call such an insensate state a being with Christ, and a walking by sight, in opposition to the life of faith?” 2 Corinthians 5:7, 8. Certainly it is at least evident from what the apostle here says, if there be any such middle state of insensibility between death and the resurrection, he had no knowledge or expectation of it; for if he had known of any such state, he undoubtedly would have thought it a thousand times better to live, and promote the cause of Christ and religion on earth, than by dying to fall into it. Besides, how could he say that he had a desire to be with Christ, if he knew he was not to be with him till after the resurrection? This, however, will not at all disprove the doctrine which maintains that pious men will receive a large accession of happiness after the resurrection: a truth declared in many other passages of Scripture. “The use of philosophy, it hath been said, is to teach men to die. But, as Fielding has observed, one page of the gospel is more effectual for that purpose than volumes of philosophy. The assurance which the gospel gives us of another life is, to a good mind, a support much stronger than the stoical consolation drawn from the necessity of nature, the order of things, the emptiness of our enjoyments, the satiety which they occasion, and many other such topics, which, though they may arm the mind with stubborn patience in bearing the thought of death, can never raise it to a fixed contempt thereof, much less can they make us consider it as a real good, and inspire us with the desire of dying, such as the apostle on this occasion strongly expressed.” — Macknight.

22. Fruit… labour—Besides this personal view, there is his relation to his apostolical work. Continuance in life implies a continued ministry, with its precious harvest of souls saved and believers comforted, so that he is quite at a loss to say what his personal preference would really be.

Ver. 22. To live in flesh; takes up to live in Philippians 1:21. The added words are needed, after the implied reference to a life beyond the grave, to show that Paul refers now, not to his real life which is exposed to no uncertainty, but only to life in mortal flesh.

Work: immediate result and embodiment of sustained effort.

Fruit of work: further result developed from work done, according to its own organic laws. If Paul continue to live on earth, his continued life will be work done; and from this work he will gather good fruit. Close coincidence in Romans 1:13.

[Two renderings of this verse, as in R.V. text and margin, are possible. (a) The words If to live in the flesh may be a complete conditional clause; and this is to me fruit of work a direct assertion limited by the foregoing condition. In this case we must supply from the general train of thought some such words as be my lot. The following words, and what I shall choose, will then come naturally as an additional thought. The word if will suitably introduce one side of the alternative of life and death which now fills the thought of Paul. And this alternative suggests easily the inserted words be my lot. For Paul is now uncertain what his lot will be. Or we may take (b) If to live in flesh… fruit of work as one conditional clause, and the words what I shall choose for myself I know not as the main assertion. That which in (a) is expressly stated, viz. that Paul’s life in flesh brings with it fruit of labour, is in (b) only casually implied, the main assertion being that Paul knows not what to choose. The question is whether this is to me fruit of labour is an independent and direct assertion, or is merely subordinate to the assertion following. The importance of the thought contained in these words favours the former supposition. Moreover, to (b) the word if (ei) presents a difficulty. For, although it may be used, as Ellicott follows Meyer in saying, in a syllogistic sense as in Colossians 3:1, we have no case in the N.T. of this use where the idea of uncertainty is altogether absent. And here there is no doubt whatever that for Paul to live is to work and to have fruit of his work. Nor have we in the N.T. a case of kai used as (b) would require. On the other hand, the supplied words required by (a) are easily suggested by the terrible alternative before the prisoner awaiting his trial. Paul is sure that in his body Christ will be magnified, but knows not whether this will be by preserved life or by a martyr’s death. If he live, his life will be a continued incarnation of Christ. If he die, death will enrich him. These last words seem to give a preference to death. But this, Paul repudiates. To him both death and life are gain. He therefore takes up the alternative of life, and tells its real significance and worth. Instead of saying simply to live in flesh, this is to me fruit of work, Paul expresses the uncertainty of his present position by prefixing the word if, conveying easily the sense if it be my lot to live in the flesh etc. This exposition gives the chief prominence to the most important words of the sentence, this is to me fruit of work, which the other exposition hides in a conditional clause. In spite therefore of the preponderant judgment of both ancient and modern expositors, I venture to give a slight preference to (a). But the practical difference is not great.]

I do not know or I do not say. The latter is the meaning everywhere else in the N.T. of the word so rendered. The former is its more common use in classical Greek. And as a reader was accustomed to the one or the other, he would probably interpret Paul’s words. The difference is slight. The latter interpretation makes Paul simply silent: the former makes him silent because he has nothing to say.

V. 23. To depart-Out of bonds, flesh, the world. And to be with Christ-In a nearer and fuller union. It is better to depart; it is far better to be with Christ.

Verse 23. For I am in a strait betwixt two] Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men.

Having a desire to depart, and to be with Christ] thn epiqmian eiv to analusai. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire analusai, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer’s business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive. Which is far better] pollw-mallon kreisson. Multo magis melior, VULGATE; much more better. The reader will at once see that the words are very emphatic.

Verses 21-23. For to me to live is Christ — As my life, both natural and spiritual, is from Christ, so to serve and enjoy him is the supreme end of my life, and I value it only as it is capable of being employed in glorifying him, to know, love, and follow whom, is my glory and my joy. But if I live in the flesh, &c. — Here he begins to treat of the former clause of the preceding verse: of the latter he treats Philippians 2:17. This is the fruit of my labour — This is the fruit of my living longer, that I can labour more. Glorious labour, desirable fruit! In this view long life is indeed a blessing. Yet what I shall choose I know not — That is, if it were left to my own choice. For I am in a strait betwixt two — The two things mentioned immediately. The original expression, sunecomai ek twn duo, is translated by Doddridge, I am borne two different ways, it being, he thinks, an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds; presenting us with a lively representation of the apostle’s attachment to his situation in the Christian Church, and the vehemence of his desire to be unbound, as analusai may be rendered, that is, to weigh anchor, and set sail for the heavenly country. Having a desire — Epiqumian, a coveting, or strong desire, as Macknight renders the word; see on 2 Corinthians 5:4, 8: to depart — To have my soul separated from my body, and to escape from bonds, the flesh, and the world; and to be with Christ — In paradise, Luke 23. 43; admitted to the immediate, full, and constant enjoyment of him, in comparison whereof the nearest access to him, and fullest enjoyment of him in this world, are but absence. Which is far better — Greek, pollw mallon kreisson, by much far better. Or, as Dr. Doddridge renders the clause, is better beyond all expression. Indeed, as the doctor observes, the apostle seems to labour for expression, using the highest superlative which it is perhaps possible to form in any language. It is justly observed by the last-mentioned writer, that this text plainly proves the separate spirits of good men are with Christ immediately after the death of their bodies, in such a manner that their state is far better than while they continue in this world; which certainly a state of insensibility, or the sleep of the soul, which some maintain, cannot possibly be. Some indeed think the apostle might speak thus though the soul sinks into insenbility at death; because, say they, in that case, the time between death and judgment must be reckoned as nothing. But, as Dr. Whitby justly observes, “could St. Paul think a state of insensibility much better than a life tending so much as his did to the glory of God, to the propagation of the gospel, and the furtherance of the joy of Christians? Could he call such an insensate state a being with Christ, and a walking by sight, in opposition to the life of faith?” 2 Corinthians 5:7, 8. Certainly it is at least evident from what the apostle here says, if there be any such middle state of insensibility between death and the resurrection, he had no knowledge or expectation of it; for if he had known of any such state, he undoubtedly would have thought it a thousand times better to live, and promote the cause of Christ and religion on earth, than by dying to fall into it. Besides, how could he say that he had a desire to be with Christ, if he knew he was not to be with him till after the resurrection? This, however, will not at all disprove the doctrine which maintains that pious men will receive a large accession of happiness after the resurrection: a truth declared in many other passages of Scripture. “The use of philosophy, it hath been said, is to teach men to die. But, as Fielding has observed, one page of the gospel is more effectual for that purpose than volumes of philosophy. The assurance which the gospel gives us of another life is, to a good mind, a support much stronger than the stoical consolation drawn from the necessity of nature, the order of things, the emptiness of our enjoyments, the satiety which they occasion, and many other such topics, which, though they may arm the mind with stubborn patience in bearing the thought of death, can never raise it to a fixed contempt thereof, much less can they make us consider it as a real good, and inspire us with the desire of dying, such as the apostle on this occasion strongly expressed.” — Macknight.

Ver. 23. I am in a strait betwixt two. In this crisis, prayer seem to be silent. I dare not touch the ark, nor move it, without the cloud to go before and guide the way. With me it is high water. To choose, I wot not; whether the ebbing tide may throw me on the heavenly shore, or drive me out to sea amid the storms and tempests of life a little longer. Be that as it may, the confidence I have in the Lord shall never forsake me. He will never put me to shame, nor withhold the power to confess at Cæsar’s bar the gospel, of whose truth I am divinely assured. Whether, therefore, to live with Christ on earth, or reign with him in heaven, my will is swallowed up in the will of God. Yet I trust in the Lord shortly to see you again, as in Philippians 2:24.

On this verse, of being with Christ, prayers for the dead are named by some ancient fathers; but such invocations are altogether rebutted by Luther. Chrysostom, in his third homily on the Philippians, says, “that for those who die by the sword, by precipitation, or by suspension, superinducing a violent death, no commemorative oblation shall be made, nor any psalms sung over their carcases at their tombs, seeing they are justly punished for their own sin. — It is the same with catechumens, who die without the redemption of baptism; neither oblations of commemoration, nor psalms, nor other offices shall be made on their account.”

Though this doctrine of the Greek churches, be not the doctrine of the reformation; it may at least prompt christian parents, not to neglect baptism for their children, for all sacraments, through the supply of the Spirit, and prayers of the saints, are efficacious means of grace.

23. In a strait—I am held fast by the two: namely, to live or to die. With their powerful motives, they are as if two mighty opposite forces were crowding upon him. His personal desire leans toward departing. The word for depart means to loose, as a ship lets go its fastenings to the shore. Such is the Christian idea of dying. With Christ—The apostle certainly believed that in death his soul would leave his body, and immediately be with Christ, for only so could death be gain. The soul is not, then, annihilated in the death of the body. See note on 1 Corinthians 15:14. It does not go with it into the grave, or lie in unconsciousness awaiting the resurrection, or float around in the air, but, like the dying thief, departs to paradise to be with Christ. See notes on Luke 23:43; 2 Corinthians 12:4. It was in the disembodied state of both that the thief was in paradise with Christ. That the imparadised soul is now with Christ, though he be in the highest heaven, see note on 2 Corinthians 5:6; 12:4. Far better— He who has faithfully finished his earthly course and safely reached heaven, has won all. No wonder that the holy apostle felt the drawing away from the service here to the fellowship and the glory there.

Ver. 23. Additional detail about Paul’s state of mind in view of the great alternative.

Held fast from the two sides: whichever way he looks, from that side comes an irresistible influence. To live in the flesh is for Paul a prolonged incarnation of Christ, and brings with it work producing a harvest of blessing. And to die is gain. Yet, in spite of this double and contrary compulsion, Paul has a desire in the matter. It is for dissolution: literally, taking-to-pieces. A cognate word, in the same sense of death, in 2 Timothy 4:6. Often used in classical Greek in the sense of release or departure.

And to be with Christ: inseparably connected in Paul’s thought with dissolution. While saying that a double compulsion from two directions holds him fast, he yet acknowledges that his desire goes in the direction of dissolution and the immediate companionship of Christ which it gives. Over this preference Paul lingers, and supports it by a direct assertion: for it is very far better. That he looked upon the state entered at death as a companionship of Christ very much better than his present state of fruitful work, implies that in his view the departed servants of Christ are, while waiting for the greater glory of the resurrection, already in intelligent intercourse with Him infinitely closer than the fellowship enjoyed on earth. Notice that Paul’s thought about death is not, as with many, mere rest from the hardships of life, but actual intercourse with Christ. A close coincidence with 2 Corinthians 5:8, where see note and thus another mark of common authorship.

Verse 24. To abide in the flesh] It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.

Verses 24-26. Nevertheless, to abide in the flesh — In the body; is more needful for you — And the rest who have embraced the gospel. For, as he said to the elders of the church at Ephesus, he foresaw that after his departure grievous wolves should enter into the churches, not sparing the flock, Acts 20:29. This is the other particular between which, and departing to be with Christ, the apostle’s mind was divided, as mentioned verse 22. For the sake of the churches, however, he here represents himself as being willing to forego, for a time, his own interest, and to continue in this mortal state. For he adds, having this confidence — That my abiding in the flesh is for your advantage; I know that I shall abide — Some have supposed that a particular revelation was made to him, while he was writing this, that he should not be put to death at this time, but should soon be released from his bonds; and that it was on the ground of that revelation that he expressed himself with so much confidence on this occasion. Some indeed have thought that this hope of deliverance arose from his knowing that the Christians in Cesar’s household were now endeavouring to procure his release. But, as Dr. Doddridge observes, “he must have known little of princes and courtiers, (and especially in Nero’s reign,) to build so confidently on such a foundation.” And continue with you all — Which doubtless he did for some considerable time, visiting many other places as well as Philippi. For your furtherance — Prokophn, advancement, in holiness; and the joy of faith — Which will be strengthened by my deliverance from confinement, and by my continuing my apostolical labours among you as opportunity offers. That your rejoicing — Or glorying, as kauchma rather signifies; may be more abundant — May be greatly increased; by my coming to you again — As I fully expect to do.

24. More needful—Here is the consideration on the other side, the necessity of his stay for the Church offsetting his personal desire.

3. Paul’s hopes of his Philippians, 25, 26.

Ver. 24. Paul’s wavering thought, drawn in different directions, turns again to the advantage of continuing on earth.

To abide in the flesh: similar phrase in Romans 6:1; 11:22, 23; Colossians 1:23. Although his wearied heart yearns for the fuller fellowship with Christ which death will bring, he recognises the more pressing need that he remain a time longer in the weakness of bodily life. Notice the contrasted comparatives: very far better and more necessary. Because of you: the beloved Christians at Philippi as representing all those whom Paul’s continued life will benefit.

V. 25. I know-By a prophetic notice given him while he was writing this. That I shall continue some time longer with you-And doubtless he did see them after this confinement.

Verse 25. Having this confidence, I know that I shall abide] Convinced that it is necessary that I should live longer, for the spreading and defence of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released.

For your furtherance] In the way of righteousness.

And joy of faith] And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.

Verses 24-26. Nevertheless, to abide in the flesh — In the body; is more needful for you — And the rest who have embraced the gospel. For, as he said to the elders of the church at Ephesus, he foresaw that after his departure grievous wolves should enter into the churches, not sparing the flock, Acts 20:29. This is the other particular between which, and departing to be with Christ, the apostle’s mind was divided, as mentioned verse 22. For the sake of the churches, however, he here represents himself as being willing to forego, for a time, his own interest, and to continue in this mortal state. For he adds, having this confidence — That my abiding in the flesh is for your advantage; I know that I shall abide — Some have supposed that a particular revelation was made to him, while he was writing this, that he should not be put to death at this time, but should soon be released from his bonds; and that it was on the ground of that revelation that he expressed himself with so much confidence on this occasion. Some indeed have thought that this hope of deliverance arose from his knowing that the Christians in Cesar’s household were now endeavouring to procure his release. But, as Dr. Doddridge observes, “he must have known little of princes and courtiers, (and especially in Nero’s reign,) to build so confidently on such a foundation.” And continue with you all — Which doubtless he did for some considerable time, visiting many other places as well as Philippi. For your furtherance — Prokophn, advancement, in holiness; and the joy of faith — Which will be strengthened by my deliverance from confinement, and by my continuing my apostolical labours among you as opportunity offers. That your rejoicing — Or glorying, as kauchma rather signifies; may be more abundant — May be greatly increased; by my coming to you again — As I fully expect to do.

25. Having this confidence—So fully was he persuaded of this necessity, that however uncertain he might be as to what he ought to choose, he felt it certain that he would remain and again visit Philippi. The return to them of their apostle could have had no other result than the enlargement of their faith, and the increase of their joy.

Ver. 25. Two renderings possible: and, being confident of this, I know that, or and this I confidently know that etc. The former refers the word this to the foregoing, making the necessity of Paul’s continuance in the flesh a ground of his assurance that he shall so continue: the latter merely makes a very strong assertion without giving any reason. Paul’s habit of giving reasons favours the former rendering. He is quite sure that there is more need for him to remain than to depart; and this assurance convinces him that that which is more needful will be his actual lot. Abide: absolutely, continue in his present state.

Abide with you all: relative continuance, prolonged association with the Christians at Philippi.

Progress and joy of faith: probably progress in the Christian life and the joy which always accompanies growth, both progress and joy being derived from faith, the unique condition of Christian life.

Verse 26. That your rejoicing may be more abundant] Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.

Verses 24-26. Nevertheless, to abide in the flesh — In the body; is more needful for you — And the rest who have embraced the gospel. For, as he said to the elders of the church at Ephesus, he foresaw that after his departure grievous wolves should enter into the churches, not sparing the flock, Acts 20:29. This is the other particular between which, and departing to be with Christ, the apostle’s mind was divided, as mentioned verse 22. For the sake of the churches, however, he here represents himself as being willing to forego, for a time, his own interest, and to continue in this mortal state. For he adds, having this confidence — That my abiding in the flesh is for your advantage; I know that I shall abide — Some have supposed that a particular revelation was made to him, while he was writing this, that he should not be put to death at this time, but should soon be released from his bonds; and that it was on the ground of that revelation that he expressed himself with so much confidence on this occasion. Some indeed have thought that this hope of deliverance arose from his knowing that the Christians in Cesar’s household were now endeavouring to procure his release. But, as Dr. Doddridge observes, “he must have known little of princes and courtiers, (and especially in Nero’s reign,) to build so confidently on such a foundation.” And continue with you all — Which doubtless he did for some considerable time, visiting many other places as well as Philippi. For your furtherance — Prokophn, advancement, in holiness; and the joy of faith — Which will be strengthened by my deliverance from confinement, and by my continuing my apostolical labours among you as opportunity offers. That your rejoicing — Or glorying, as kauchma rather signifies; may be more abundant — May be greatly increased; by my coming to you again — As I fully expect to do.

26. That your rejoicing—Such an increase of faith and joy because of his coming again, would be good ground for their abundant joy in fellowship with Christ, whose servant he was, whom they were permitted again to see and hear. The apostle, in saying “I know,” should not be understood as assured by revelation or prophetic insight into his own future, but rather as expressing the deep persuasion and earnest hope of his own mind, because his liberation seemed to him so important for the Church. In Philippians 2:17, he seems less confident. There is no record of a visit to Philippi after this period, but the probability of such a visit depends upon the decision of the question whether he was released from his present imprisonment. See Introduction to 1 Timothy.

III. EXHORTATIONS, Philippians 1:27-2:18.

1. To a befitting Church life, 27-30.

Ver. 26. Further aim of Paul’s continuance with his readers. It is evidently a purpose of God, who will preserve him.

Ground of exultation: as in Romans 4:2.

May-abound: that you may have more and more to glory in and boast about. This increase of matter of exultation will be in Christ: for He is the element, as well as the ground, of all Christian boasting. So 1 Corinthians 1:31.

In me: Paul liberated from prison would be to the Philippians an occasion of increased exultation, Christ being its element and ground. Similarly in Philippians 1:20, ‘Christ will be magnified in my body,’ and Philippians 1:14, confident in the Lord through my bonds. Through my presence with you again; expands in detail in me. Paul’s presence once more at Philippi after his imprisonment will give to the Christians there in his person an increased confidence and exultation in Christ. Thus will his continued life increase his readers’ faith in God, and consequently their joy and their spiritual growth.

The ground and worth of the confidence in Philippians 1:25 we cannot now determine. If, as we have good reason to believe, the pastoral Epistles are genuine, this confidence was justified by the event. And possibly the Holy Spirit may have revealed to Paul, by spiritual insight into the needs of the case, God’s purpose to deliver him from the terrible peril of his trial before Nero and to restore him to active work. (Cp. Acts 27:22-26, a close parallel.) But the assured expectation of evil recorded in Acts 20:25 was, as we learn from 1 Timothy 1:3, not actually realised. And the matter is unimportant. The truth of the Gospel preached by Paul rests upon a broad historical basis, of which his testimony is only one factor, and not upon his personal infallibility.

Section 4 gives us invaluable insight into the inner life of one of the greatest of the early followers of Christ, at a crisis which tests most severely the character of any man, viz. amid health and strength, the alternative of life and death. The uncertainty which breathes in every line accords with the statement in Acts 25:11; 27:1, that Paul went to Rome to be tried before Nero, a judge whose verdict and sentence no one could foresee. Yet, in this uncertainty, there is in the mind of Paul perfect certainty touching all that is really dear to him. He knows that even the hostility of false brethren is leading him to eternal safety, and as a ground of this confidence knows also that the hope he cherishes cannot be put to shame and that whatever awaits him will serve only to show forth the greatness of Christ. On the other hand, the uncertainty which has left its record even in the trembling phraseology of these verses pertains only to matters about which Paul was indifferent; in view, not of possibilities equally worthless, but of alternative prospects of equal and infinite value. Each side of the alternative has irresistible allurement. Continued life is continued manifestation of Christ in Paul, and work fruitful in a harvest of blessing. His presence on earth is needful for his converts, whose confidence in Christ will be increased by his return to them. But death is immediate enrichment: for it takes him at once to the presence of Christ. Yet the wearied eye and heart of the prisoner turn from the fascinating vision. For the sake of his children in the faith he cheerfully acquiesces in what seems to him to. accord both with their need and with God’s purpose, and looks forward confidently to restoration to active work for them.

V. 27. Only-Be careful for this, and nothing else. Stand fast in one spirit-With the most perfect unanimity. Striving together-With united strength and endeavours. For the faith of the gospel-For all the blessings revealed and promised therein.

Verse 27. Let your conversation be as it becometh the Gospel] The apostle considers the Church at Philippi as a free or imperial city, which possesses great honours, dignities, and privileges; and he exhorts them to act, axiwv, worthy of or suitably to those honours and privileges. This is the idea that is expressed by the word politeuesqe, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ’s imperial city, the Church. The apostle resumes the same metaphor, Philippians 3:20: hmwn-to politeuma en ouranoiv uparcei. For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King.

Whether I come and see you] Leaving the matter still in doubt as to them, whether he should again visit them.

In one spirit] Being all of one mind under the influence of the Holy Ghost. Striving together] sunaqlountev. Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith-the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.

Verses 27, 28. Only — Whatever becomes of me, be you sure to mind this; that your conversation be as it becometh the gospel of Christ — That is, suitable to the light and grace of it; to its doctrines, precepts, promises, ordinances, and all its privileges; answerable to the discoveries which it makes to you of your original and fallen state, of your redemption and salvation in and through Christ Jesus, and of the wonderful love of God manifested thereby; of the holy and happy state into which you are in a measure already brought, and of the unspeakably greater felicity and glory reserved for you hereafter; and withal, of the danger you are in from the assaults of the many subtle and powerful enemies that are combined against you. In other words, See that you be humble and thankful, loving and obedient, watchful and circumspect; and always giving diligence to be found of Christ in peace, without spot and blameless. That whether I come and see you — As I purpose doing; or else, being absent, may hear of your affairs — May receive a consolatory account of you: that ye stand fast — In the faith and hope of the gospel; in one spirit — Under the guidance and government of the Holy Spirit, and in the most perfect unanimity; with one mind — Mia yuch, with one soul, being all equally zealous; striving together — Sunaqlountev, jointly wrestling; the term being borrowed from the Athletæ, the wrestlers, and other contenders in the Olympic games; for the faith of the gospel — For all the truths revealed, the duties enjoined, and the blessings promised therein, against the Jews, who would seduce you to the Mosiac law, and bring you into bondage to its burdensome ceremonies; against the heathen, who, by persecution, endeavour to make you relapse into idolatry; against all the temptations of the devil, the world, and the flesh, the deceitfulness of sin, and the snares and devices of sinners. In nothing terrified — Or terrified in no shape or degree; by your adversaries — Whether Jews or Gentiles, however numerous and powerful; which — Namely, their being adversaries to the gospel, and you who believe and obey it; is to them an evident token of perdition — Surely and swiftly coming upon them, since nothing can be a more certain sign that they are exposed to it, and even ripe for it, than the prevalency of such a persecuting spirit in them; but to you — Who are persecuted; of salvation — That is, the persecutions to which you are exposed for righteousness’ sake, and which you patiently endure, are an evident token of complete salvation, soon to be revealed and bestowed on you; and that of God — Himself, who will assuredly reward your pious fortitude with blessings proportionably great. It evidently appears from hence, and from several other passages in this epistle, that the Philippian believers were now in a suffering state; a circumstance which, if kept in mind, as we proceed, will greatly illustrate several passages in the epistle, which would otherwise appear obscure.

Ver. 27-30. Only let your conversation be as it becometh the gospel of Christ. Having ceased to care for myself, any sole care is for you — even for your confirmation in the faith, and support in all your sufferings. For both those graces are specially conferred on you; to believe on Christ, and to suffer for his sake. Your steadfastness in the faith is the terror of all your foes. While they dream that you are, like other men, terrified at the idea of death; on seeing your fortitude, and the superior glory of immortality which opens on your mind, they are, like Nebuchadnezzar, terrified at the Son of God, who is with you in the fire. As the furnace purifies the gold, so those afflictions cause your graces to shine out, and demonstrate the glory of Him whom you worship and adore.

27. Only—There is one indispensable condition on the part of the Philippian Church, in order to this joy. Your conversation—The Greek term embraces the whole moral life. They are citizens of a spiritual country, and as such they are to live as good citizens ought. The reference here is to their Church life, which they are to live worthily of the gospel which began it in them. The manner of it appears in four particulars, which the apostle desired to find true in their case, whether he should come and see them, or, remaining absent, should hear. (1) Firm unity in a common spirit, thought, and purpose; (2) with one mind, soul, feeling, and interest; (3) striving together, and mutually, as spiritual athletes, for the vital faith which the gospel gives; (4) in nothing terrified, like frightened horses, but standing with steadfast courage against all opposition. Such a Church is strong anywhere and in any age, and only such a style of conduct is worthy of the gospel of Christ.

PHILIPPIANS

SECTION 5. — SUNDRY EXHORTATIONS,

SUPPORTED BY THE EXAMPLE OF CHRIST

CH. 1:27-2:18.

Only act as citizens worthy of the Gospel of Christ, that, whether I come and see you or be absent, I may hear of your affairs, that ye stand in one spirit, with one soul together contending by your belief of the Gospel, and not affrighted in any thing by the adversaries, which is for them proof of destruction, but of your salvation, and this from God: because to you it has been graciously given on behalf of Christ, not only to believe in Him, but also to suffer on His behalf; having the same contest, such as ye saw in me and now hear to be in me. If there be then any encouragement in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender feelings and compassions, make full my joy, that ye may mind the same thing, having the same love, with united souls minding the one thing; doing nothing by way of faction nor by way of vainglory, but with lowliness of mind each counting others better than themselves; not each of you looking to his own things, but each of you also to the things of others. Have this mind in you which was also in Christ Jesus, who existing in the form of God, did not count His equality with God a means of high-handed self-enrichment, but emptied Himself taking the form of a servant, being made in the likeness of men: and, found in fashion as a man, He humbled Himself becoming obedient even unto death, death on a cross. For which cause also God exalted Him beyond measure, and graciously gave to Him the name which is beyond every name; that at the name of Jesus every knee may bow of heavenly ones and earthly ones and those under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. So then, my beloved ones, according as always ye have obeyed, not as in my presence only, but now much more in my absence, with fear and trembling work out your own salvation. For it is God who works in you both to will and to work, for His good pleasure. Do all things without murmurings and disputings, that ye may become blameless and pure, children of God without blemish, in the midst of a generation crooked and perverted, among whom ye are seen as luminaries in the world, holding forth the word of life, that I may have whereof to exult in the Day of Christ that not in vain I have run, neither have laboured in vain. Yes, if even I am being poured out as a libation upon the sacrifice and service of your faith, I rejoice, and rejoice with you all. and, the same thing, rejoice ye all, and rejoice with me.

After speaking in §§ 3, 4 about the things concerning himself, Paul comes now to those immediately concerning his readers. He bids them stand firm in face of their enemies, Philippians 1:27-30; exhorts to unity, Philippians 2:1, 2; and to unselfishness, supporting this exhortation by the example of Christ, Philippians 1:3-11; points out that on this depends their salvation, Philippians 1:12, 13; exhorts them to a spotless life, Philippians 1:14-16; and concludes with an expression of joy on their account, Philippians 1:17, 18.

Ver. 27.-30. Only: as in Galatians 2:10; 3:2; 5:13. All that Paul has to say is summed up in this one exhortation.

Act-your-part-as-citizens: same word in Acts 23:1, from the lips of Paul: a remarkable coincidence. Also 2 Maccabees vi. 1; xi. 25. It represents the Church as a free city, like those of ancient Greece, of which all Christians are citizens. Possibly this word here, and the cognate word in Philippians 3:20, were suggested by the municipal rights which distinguished the citizens of the Roman colony of Philippi from the provincials around: cp. Acts 16:20. Citizenship involves privileges and duties. Paul therefore bids his readers act worthily of the Gospel, which is both their charter of privileges and their law.

This general exhortation the rest of § 5 expounds in detail. In order that… I may hear that etc.: the first detail in Paul’s exhortation, in the form of a purpose which he bids his readers have in view in their behaviour as citizens of the Kingdom of God. He urges them to act worthily in order that he may have the joy of hearing about their worthy conduct. He thus adds to his exhortation a motive, viz. his own attentive interest in them. Cp. Philippians 2:1.

Whether… or: two ways in which, as circumstances may determine, Paul hopes to hear about his readers, viz. either by visiting and seeing them and thus hearing from their own lips, or if absent by the report of others. Even in their midst, he would hear about their steadfastness. In this case, hearing would be associated with coming and seeing, in the other case, with absence. The form of the alternative suggests that Paul thinks chiefly of hearing about his readers from a distance. Re assumes that his life will be spared. Otherwise, he would neither visit nor hear about them. That ye stand etc.: the matter Paul wishes to hear about his readers; and consequently the real object of his first exhortation.

Stand: maintain your position in the Christian life. A word and thought familiar to Paul: Philippians 4:1; Ephesians 6:11-14; Romans 5:2; 11:20, etc. It suggests the presence of enemies or dangers threatening to drive them back or cause them to fall.

In one spirit: one animating principle moving the many members of the Church, this principle looked upon as the element in which they maintain their position: either the One Holy Spirit, who is (1 Corinthians 12:9, 11) the one personal inward source of life and harmony to the many servants of Christ; or the inward harmony which He imparts to those in whom He dwells, as suggested by one soul. Since this Person and this harmony are cause and effect, the distinction is unimportant, and was perhaps not clearly marked in the writer’s mind. Notice that, as in an army, so in the Church, harmony is a condition of steadfastness. The disunited fall.

Now follow two collateral clauses, each noting a condition of the desired steadfastness, viz. mutual help in the conflict, and fearlessness. Contend: the Greek original of our word athlete. It represents the Christian life as a struggle for a prize, like the athletic contests of Greece. See note under 1 Corinthians 9:27.

Together-contending: athletes represented as comrades in one struggle, each helping the others. Similar word in Romans 15:30, where Paul begs his readers to join with him, by praying for him, in the struggle of his apostolic work. But here he does not expressly mention his own conflict; and on the other hand the words one spirit, one soul, place conspicuously before us the desired union of the Philippian Christians one with an other. Paul remembers that his readers are engaged in one great struggle, and desires that in it all may act together, as though the many were impelled by the soul of one man, this harmony being a condition of the steadfastness of which he hopes to hear.

Soul: see under 1 Corinthians 15:53. It is that side of man’s immaterial nature which is nearest to the body and directly influenced by it, and through the body by the outer world; and is thus distinguished from the spirit, which is that in man nearest to God and directly influenced by the Spirit of God. The soul is therefore the emotional side of man, that which is roused by his surroundings. Paul desires that his readers be moved by one impulse.

The faith (or belief) of the Gospel: belief that the good news is true. The Gospel is the object-matter believed. So 2 Thessalonians 2:13; Colossians 2:12; cp. faith of Christ in Philippians 3:9.

V. 28. Which-Namely, their being adversaries to the word of God, and to you the messengers of God.

Is an evident token-That they are in the high road to perdition; and you, in the way of salvation.

Verse 28. In nothing terrified by your adversaries] So it appears that the Church at Philippi was then under persecution.

Which is to them] hJtiv autoiv eptin. Some very judicious critics consider htiv as referring to pistiv, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.

Verses 27, 28. Only — Whatever becomes of me, be you sure to mind this; that your conversation be as it becometh the gospel of Christ — That is, suitable to the light and grace of it; to its doctrines, precepts, promises, ordinances, and all its privileges; answerable to the discoveries which it makes to you of your original and fallen state, of your redemption and salvation in and through Christ Jesus, and of the wonderful love of God manifested thereby; of the holy and happy state into which you are in a measure already brought, and of the unspeakably greater felicity and glory reserved for you hereafter; and withal, of the danger you are in from the assaults of the many subtle and powerful enemies that are combined against you. In other words, See that you be humble and thankful, loving and obedient, watchful and circumspect; and always giving diligence to be found of Christ in peace, without spot and blameless. That whether I come and see you — As I purpose doing; or else, being absent, may hear of your affairs — May receive a consolatory account of you: that ye stand fast — In the faith and hope of the gospel; in one spirit — Under the guidance and government of the Holy Spirit, and in the most perfect unanimity; with one mind — Mia yuch, with one soul, being all equally zealous; striving together — Sunaqlountev, jointly wrestling; the term being borrowed from the Athletæ, the wrestlers, and other contenders in the Olympic games; for the faith of the gospel — For all the truths revealed, the duties enjoined, and the blessings promised therein, against the Jews, who would seduce you to the Mosiac law, and bring you into bondage to its burdensome ceremonies; against the heathen, who, by persecution, endeavour to make you relapse into idolatry; against all the temptations of the devil, the world, and the flesh, the deceitfulness of sin, and the snares and devices of sinners. In nothing terrified — Or terrified in no shape or degree; by your adversaries — Whether Jews or Gentiles, however numerous and powerful; which — Namely, their being adversaries to the gospel, and you who believe and obey it; is to them an evident token of perdition — Surely and swiftly coming upon them, since nothing can be a more certain sign that they are exposed to it, and even ripe for it, than the prevalency of such a persecuting spirit in them; but to you — Who are persecuted; of salvation — That is, the persecutions to which you are exposed for righteousness’ sake, and which you patiently endure, are an evident token of complete salvation, soon to be revealed and bestowed on you; and that of God — Himself, who will assuredly reward your pious fortitude with blessings proportionably great. It evidently appears from hence, and from several other passages in this epistle, that the Philippian believers were now in a suffering state; a circumstance which, if kept in mind, as we proceed, will greatly illustrate several passages in the epistle, which would otherwise appear obscure.

Ver. 27-30. Only let your conversation be as it becometh the gospel of Christ. Having ceased to care for myself, any sole care is for you — even for your confirmation in the faith, and support in all your sufferings. For both those graces are specially conferred on you; to believe on Christ, and to suffer for his sake. Your steadfastness in the faith is the terror of all your foes. While they dream that you are, like other men, terrified at the idea of death; on seeing your fortitude, and the superior glory of immortality which opens on your mind, they are, like Nebuchadnezzar, terrified at the Son of God, who is with you in the fire. As the furnace purifies the gold, so those afflictions cause your graces to shine out, and demonstrate the glory of Him whom you worship and adore.

28. Adversaries—Persecuting enemies of the gospel. The calm courage of the Christian martyr has more than once opened the eyes of persecutors to the reality of their own sin. They may not always see it, but it is the divinely appointed token of coming destruction to themselves and salvation to the faithful.

Ver. 28.-30. A second collateral clause, noting a second condition of steadfastness, with comments upon it.

Affrighted: as a horse takes fright at a sudden alarm.

In anything: any adverse circumstances, be they what they may. Adversaries: same word in 1 Corinthians 16:9; and, of one tremendous opponent, in 2 Thessalonians 2:4. The definite term the adversaries shows that the conflict implied in the foregoing words was in part caused by abiding personal enemies, Jews or Gentiles. Samples may be found in 1 Thessalonians 2:14; Acts 17:5; 16:19, these last being at Philippi. Paul bids his readers not to be frightened out of their compact rank by any attack of their enemies.

Which is etc.: an encouraging comment on the fearlessness which Paul desires in his readers.

Destruction: see under Philippians 3:19 and note under Romans 2:24.

Proof: same word in Romans 3:25; 2 Corinthians 8:24. The fearlessness of the persecuted will be to their enemies a proof that eternal ruin awaits them. For it will reveal supernatural help given to the persecuted, and thus prove that God is with them, and that consequently their opponents are fighting against God. An example of this in Acts 4:13; 5:39.

To them or for them: this proof being an objective reality before their eyes, whether they see it or not.

Salvation: as in Philippians 1:19. Their own courage, being evidently divinely given, is to them a proof that God is with them and that therefore they are on the way to eternal safety. So is every manifest work of God in us an earnest of final deliverance.

And this from God: not only actually a proof, but designed by God to be such. Both the courage and the proof therein implied are from God. Taken in itself, this last statement might cover destruction as well as salvation, stating that both elements of the proof are from God. But, since the explanation which follows in Philippians 1:29 refers only to the persecuted, probably to them only refer the last words of Philippians 1:28.

V. 29. For to you it is given-As a special token of God's love, and of your being in the way of salvation.

Verse 29. Unto you it is given in the behalf of Christ] uJmin ecarisqh. To you it is graciously given; it is no small privilege that God has so far honoured you as to permit you to suffer on Christ’s account. It is only his most faithful servants that he thus honours. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of salvation to them who are thus exercised.

Verses 29, 30. For unto you it is given — Ecarisqh, it is granted as a favour, in the behalf of Christ, on account of his merits and intercession, and for the promotion of his cause and interest, not only to believe on him, (faith itself, as well as Christ and his truth, the objects of it, being the free gift of God,) but also to suffer for his sake — This, as well as your faith, and the blessings which you receive by faith, is granted you as a special token of God’s love to you, and of your being in the way of salvation. The apostle wished the Philippians to consider their sufferings for Christ as an honour, and an important means of good, and to rejoice in them. Thus it is said of Peter and John, Acts 5:41; They departed from the council rejoicing that they were counted worthy to suffer shame for his name. Having the same kind of conflict with your adversaries. The word agwna, here rendered conflict, is the general name by which the Greeks expressed all the different combats in their games. And because in these contests the contenders struggled long and hard for victory, the word was applied to express any sort of trial or trouble, to which men exposed themselves in the course of their pursuits: which ye saw in me when I was with you, Acts 16:12-19, &c. For the apostle seems principally to allude to the conflict which he sustained at Philippi, on account of the damsel out of whom he had cast the spirit of divination, and whose masters got him scourged, and put in the stocks. Besides this, however, on his second coming to Philippi, after his long residence at Ephesus, he suffered other afflictions, of which the Philippians also were witnesses, 2 Corinthians 7:5. And now hear to be in me — It seems the Philippians had received an account from some of the brethren, who had come from Rome to Philippi, of the apostle’s present conflict with the unbelieving Jews, the Judaizing teachers, and the heathen magistrates. A similar conflict the Philippians themselves sustained, being persecuted for the gospel, and their bitterest persecutors being their own countrymen.

Ver. 27-30. Only let your conversation be as it becometh the gospel of Christ. Having ceased to care for myself, any sole care is for you — even for your confirmation in the faith, and support in all your sufferings. For both those graces are specially conferred on you; to believe on Christ, and to suffer for his sake. Your steadfastness in the faith is the terror of all your foes. While they dream that you are, like other men, terrified at the idea of death; on seeing your fortitude, and the superior glory of immortality which opens on your mind, they are, like Nebuchadnezzar, terrified at the Son of God, who is with you in the fire. As the furnace purifies the gold, so those afflictions cause your graces to shine out, and demonstrate the glory of Him whom you worship and adore.

29. For unto you—Steadfastness in suffering foreshadows eternal glory, because they are called to the grace of suffering as well as the grace of believing. Given—At conversion, as a free bestowment of grace for Christ’s sake, as are all spiritual gifts. It is a double gift: (1) to believe in Jesus, which saves, and (2) to suffer for his sake. It is as truly a privilege to suffer for Christ as it is to believe in him; and blessed are they who can receive both as given in the behalf of Christ.

Ver. 29. A proof that the courage of the persecuted was designed by God to be to them a proof of their ultimate salvation.

Graciously-given: or given-as-a-mark-of-favour or grace: frequent with Paul, found only with him and Luke. A cognate word, frequent with Paul, is found elsewhere only in 1 Peter 4:10: see under Romans 1:11. On-behalf-of Christ: in order to advance His pleasure or interests. To believe in him: a phrase very common with John, with Paul only Romans 10:14; Galatians 2:16. The repeated words on his behalf lay great stress on the fact that the sufferings endured by the Philippian Christians were endured in order to help forward the Kingdom of Christ. God had ordained, in His favour towards them, that they should not only accept as true the promises of Christ but also undergo suffering in order to advance a work dear to Him. Their sufferings were, therefore, part of a divine purpose; and consequently the proof involved in them was part of that purpose.

Since the mention here of faith is only casual and is designed chiefly to throw into prominence the sufferings for Christ which follow faith in Him, it is unsafe to base upon these words a definite proof that faith is a gift of God. But, since we should never have believed in Christ had He not first spoken to us, and had not God exerted upon us influences leading us to accept the words of Christ, we may in this guarded sense speak of faith as a gift of God. Similarly, sufferings are gifts of God’s favour: for they come upon us by His design and for our good. This seems to me all that can fairly be inferred from this verse. The scantiness in the N.T. of proofs that faith is a gift of God was perhaps occasioned by the danger lest, if it were taught more definitely, we might wait for faith as for some gift not yet bestowed, instead of at once accepting the promises of Christ.

V. 30. Having the same kind of conflict with your adversaries, which ye saw in me-When I was with you, Acts 16:12, 19, &c.

Verse 30. Having the same conflict] When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal.

1. IT was no small encouragement to these persons, (1.) That whatever sufferings they met with they were supported under them. (2.) That they suffered in the same cause in which their illustrious apostle was suffering.

(3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind. (4.) That all these sufferings were sanctified to their eternal good.

2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ’s sake, is most eminently honoured by his Creator.

PHILIPPIANS

Verses 29, 30. For unto you it is given — Ecarisqh, it is granted as a favour, in the behalf of Christ, on account of his merits and intercession, and for the promotion of his cause and interest, not only to believe on him, (faith itself, as well as Christ and his truth, the objects of it, being the free gift of God,) but also to suffer for his sake — This, as well as your faith, and the blessings which you receive by faith, is granted you as a special token of God’s love to you, and of your being in the way of salvation. The apostle wished the Philippians to consider their sufferings for Christ as an honour, and an important means of good, and to rejoice in them. Thus it is said of Peter and John, Acts 5:41; They departed from the council rejoicing that they were counted worthy to suffer shame for his name. Having the same kind of conflict with your adversaries. The word agwna, here rendered conflict, is the general name by which the Greeks expressed all the different combats in their games. And because in these contests the contenders struggled long and hard for victory, the word was applied to express any sort of trial or trouble, to which men exposed themselves in the course of their pursuits: which ye saw in me when I was with you, Acts 16:12-19, &c. For the apostle seems principally to allude to the conflict which he sustained at Philippi, on account of the damsel out of whom he had cast the spirit of divination, and whose masters got him scourged, and put in the stocks. Besides this, however, on his second coming to Philippi, after his long residence at Ephesus, he suffered other afflictions, of which the Philippians also were witnesses, 2 Corinthians 7:5. And now hear to be in me — It seems the Philippians had received an account from some of the brethren, who had come from Rome to Philippi, of the apostle’s present conflict with the unbelieving Jews, the Judaizing teachers, and the heathen magistrates. A similar conflict the Philippians themselves sustained, being persecuted for the gospel, and their bitterest persecutors being their own countrymen.

Ver. 27-30. Only let your conversation be as it becometh the gospel of Christ. Having ceased to care for myself, any sole care is for you — even for your confirmation in the faith, and support in all your sufferings. For both those graces are specially conferred on you; to believe on Christ, and to suffer for his sake. Your steadfastness in the faith is the terror of all your foes. While they dream that you are, like other men, terrified at the idea of death; on seeing your fortitude, and the superior glory of immortality which opens on your mind, they are, like Nebuchadnezzar, terrified at the Son of God, who is with you in the fire. As the furnace purifies the gold, so those afflictions cause your graces to shine out, and demonstrate the glory of Him whom you worship and adore.

30. The same conflict—The old persecution continued. Saw… hear— They knew of the arrest, the scourging, the prison, and the stocks, as Paul had endured them at Philippi, and they had heard of his situation at Rome. Their long struggle was like his own, and was to be heroically endured unto the end.

Ver. 30. A statement collateral and subordinate to that of Philippians 1:29, giving to the persecuted still further encouragement. Conflict: the ordinary word for the athletic contests referred to in Philippians 1:27.

The same conflict or the same sort of conflict as ye saw in me: close coincidence with Acts 16:19-24. The persecutions of Paul’s readers arose from the same cause, and therefore belonged to the same category, as his own scourging and imprisonment at Philippi. They might therefore look for similar divine help. And this letter tells them that similar hardships and perils surround him now at Rome. When Paul was before their eyes at Philippi, they saw in him a conflict like their own present troubles. And now from a distance they hear tidings which reveal in his person a similar conflict. Yet at Philippi they saw him unmoved by his enemies. And from this letter they hear that he is unmoved now. Thus Paul brings the example of his own courage to inspire his readers.

Turning to the Christians at Philippi, Paul’s one thought is that they may act in a manner worthy of the spiritual commonwealth to which they belong and of the good news they have heard. His own deadly peril reminds him that they also are exposed to hardship and peril. He therefore bids them maintain their position in face of their foes; and to this end exhorts them to contend bravely shoulder to shoulder, armed with their belief of the good news; and to be undismayed by their enemies. Their fearlessness will be a proof of the destruction awaiting their foes and of the deliverance awaiting them, and this by God’s design. For their persecutions are no mere accident, but are a part of God’s great purpose of mercy, He having ordained that they shall not only believe the promises of Christ, but also suffer to advance His kingdom. Their hardships have the same source and the same gracious aid as the hardships at Philippi from which God so wonderfully delivered Paul, and as the hardships now at Rome, in which, while he writes, Christ is daily magnified.