Php 1:2. Paul feels that the ordinary Greek salutation χαίρειν or the Eastern εἰρήνη σοι is too meagre for Christian intercourse. But closely connected with χαίρειν is his own great watchword χάρις, a word which, perhaps, above all others, shows the powerful remoulding of terms by Christian thought and feeling. χάρις for Paul is the central revelation of the fatherly heart of God in the redemption which Christ has accomplished for unworthy sinners. And its direct result is εἰρήνη, the harmony and health of that life which is reconciled to God through Jesus Christ; see an interesting discussion of the Apostolic greeting by F. Zimmer, Luthardt’s Zeitschr., 1886, p. 443 ff. Of course ἀπό governs Κυρίου. The Socinian exegesis which makes Κ. depend on πατρός is impossible in view of Tit 1:4 (so Gw[26] ad loc.).-Κυρίου. The favourite designation of Jesus Christ in the early Church. See on chap. Php 2:11 infr. Cf. the extraordinary frequency of the term δεσπότης as applied to God in Apostolic Fathers, etc. On the whole subject see Harnack, Dogmen-Geschichte, i., pp. 153-158.
[26] Gwynn.
Php 1:3-8. HIS THANKFULNESS, LOVE AND CONFIDENCE FOR THE PHILIPPIANS.
Php 1:4. Various divisions of these words have been proposed, some referring πάντοτε … ὑμῶν to the preceding verse, others taking πάντοτε … μου together, and regarding the remainder of the sentence as a connected whole. It seems least arbitrary to find in Php 1:4 a complete thought. The prominence of πᾶς shows the exuberance of his joy in them.-δεήσει. A special aspect of προσευχή, that of entreaty for the satisfaction of some known want; cf. Ell[35] on 1Ti 2:1.-μετὰ χαρᾶς. The undertone of the whole letter.-δ. ποιούμενος. An interesting parallel in Papyr. of Faijûm, 172 A.D., δικαίαν δέ[ησ]ιν ποιούμενος (Dsm[36], NBS[37], p. 78), in the general sense of “asking” (cf. δεήσεις ποιεῖσθαι, Luk 5:33, 1Ti 2:1).
[35] Ellicott.
[36] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[37] Neue Bibelstudien
Php 1:5. On what does ἐπί depend? Surely it follows χαρᾶς of preceding clause (so Chr[38], Th. Mps[39]) rather than εὐχαριστῶ of Php 1:3. It is, at least, awkward to take ἐπί twice with the same verb. μ. χαρᾶς has an emphatic position. Now he gives the reason for his joy.-τῇ κοινωνίᾳ. At the first glance κ. seems to refer to their mutual fellowship and harmony as Christians. A closer examination reveals that this whole passage is concerned with Paul’s personal relation to them. And so κ. anticipates συγκοινωνούς (Php 1:7), and will mean their common participation with Paul in spreading the Gospel. This really includes the idea of united action on the one hand, and the concrete expression of their helpfulness, their gift to the Apostle, on the other. Hort (Christian Ecclesia, p. 44) points out that there is something concrete in the κοινωνία of Act 2:42. The same is true of Rom 15:26, 2Co 9:13, Heb 13:16. This concrete notion in κ. (almost equiv. to “contribution”) is supported by the use of εἰς, which is employed technically in contexts like this to denote the destination of money-payments, collections, etc. So 1Co 16:1, τῆς λογίας τῆς εἰς τοὺς ἁγίους; Act 24:17, ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου. Important exx. from Papyri in Dsm[40], BS[41], pp. 113-114, NBS[42], p. 23. Cf. on the whole idea the most apt comment of Chr[43] ad loc.: ὅταν γὰρ ἐκεῖνος μὲν κηρύττῃ, σὺ δὲ θεραπεύῃς τὸν κηρύττοντα, κοινωνεῖς αὐτῷ τῶν στεφάνων. ἐπεὶ καὶ ἐν τοῖς ἔξωθεν ἀγῶσιν οὐ τοῦ ἀγωνιζομένου μόνον ἐστὶν ὁ στέφανος ἀλλὰ καὶ τοῦ παιδοτρίβου καὶ τοῦ θεραπεύοντος καὶ πάντων ἀπλῶς τῶν ἀσκούντων τὸν ἀθλητήν.-τὸ εὐαγγ. It is unnecessary to narrow this down to the preaching of the Gospel. Used comprehensively.-ἀπὸ πρώτης. Cf. the account of their generosity in chap. Php 4:10 ff.-ἄχρι τοῦ νῦν. The same phrase in Rom 8:22. Cf. Papyr. of Faijûm μέχρ[ι] τ[οῦ] νῦν in Dsm[44], NBS[45], p. 81.
[38] Chrysostom.
[39] Mps. Theodore of Mopsuestia.
[40] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[41] Bibelstudien
[42] Neue Bibelstudien
[43] Chrysostom.
[44] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[45] Neue Bibelstudien
Php 1:6. αὐτὸ τοῦτο. Accus. of the “inner object,” where the neuter pronoun takes the place of a cognate substantive; cf. 2Co 13:1, τρίτον τοῦτο ἔρχομαι (see Blass, Gram., p. 89). αὐτὸ τοῦτο is characteristic of Paul, “the firm touch of an intent mind” (Moule, CT[46] ad loc.). “Having this firm persuasion.” Curiously enough, the same confident assurance, although based on very different grounds, is characteristic also of the later Jewish theology, e.g., Apocal. of Baruch (ed. Charles), xiii., 3. “Thou shalt be assuredly preserved to the consummation of the times.” Also xxv., 1; lxxvi., 2. “Christianity, by its completely rounded view of the world, guarantees to believers that they shall be preserved unto eternal life in the kingdom of God, which is God’s revealed end in the world” (Ritschl, Justification, E. Tr., p. 200).-ἐναρξάμενος. This verb, although a word of ritual in classical Greek, is found in LXX (Pentat.) apparently in the simple sense “begin”. In its only other occurrence in N.T., Gal 3:3, it is combined with ἐπιτελέω as here.-ἔργον ἀγαθόν. De W., Lft[47] and others refer this to κοινωνία of Php 1:5. Is it not far more natural to regard it as “the work of God” par excellence, the production of spiritual life, the imparting of the χάρις of Php 1:7? Cf. chap. Php 2:13 and esp[48] Rom 14:20, μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ Θεοῦ.-ἡμέρας Ἰ. Χ. On the order Ἰ. Χ., see Php 1:1 supr. ἡμ. lacks the article on the analogy of ἡμέρα Κυρίου (LXX). This favourite conception of O.T. prophecy refers to “the time when the Lord reveals Himself in His fulness to the world, when He judges evil and fulfils His great purposes of redemption among men.… But the judgment has not its end in itself, it is but the means of making Jehovah known to the world, and this knowledge of Him is salvation” (Davidson, Nahum, etc., p. 105). It is easy to see how the N.T. idea grows out of this. Paul probably assumes that the day is not far off, but indulges in no dogmatising. This name is given to the day because Christ as Κύριος is to be judge. Belief in the Parousia of Christ has a most prominent place in Paul’s religious thought. He never attempts to specify the time. But it cheers him, esp[49] in crises of his history (as in this Epistle), to believe that the Lord is near. (See Teichmann, Die paulin. Vorstellungen von Auferstehung und Gericht, p. 11 ff.). There is perhaps no part of Paul’s thought in which it is so difficult to trace a fixed outline of ideas as the eschatological. And yet there is no part more regulative for him than this.
[46] Cambridge Greek Testament.
[47] Lightfoot.
[48] especially.
[49] especially.
Php 1:7. δίκαιον. = our “right” or “natural”.-τοῦτο φρονεῖν ὑπ. ὑμ. Not “think this concerning you,” but “have this care on your behalf”; cf. chap. Php 4:10 τὸ ὑπὲρ ἐμοῦ φρονεῖν. τοῦτο of course refers to the finishing in them of God’s “good work”. φρ. seems always to keep in view the direction which thought (of a practical kind) takes. ὑπέρ usually has the sense of “interest in” (so Lft[50]).-διὰ τὸ κ.τ.λ. Paul’s only use of διά with infin.-ἐν τ. καρδίᾳ. Perhaps it is best (with Zahn) to take κ. here not so much as the seat of the softer feelings, but rather as the abode of the stronger thoughts, resolutions, etc. A regular Greek usage. Cf. 1Co 2:9, 2Co 3:15; 2Co 4:6 et al. Thus the whole expression would almost be equiv. to “I know that you,” etc.; cf. ἄσβεστον ὑμῶν περιφέρω τὴν μνήμην (Thdrt[51]). His love is expressed in the next verse.-Evidently ἔν τε τοῖς δεσμ. κ.τ.λ. goes with the following clause, for it is much more natural to suppose a break at the first ὑμᾶς, which is resumed by the second. On ἐν before τ. ἀπολ. see crit. note. Paul separates here (so also Wohl[52]) between his δεσμοί and his ἀπολογία, which makes up one idea with βεβαίωσις. It seems to us clear that this ἀπολ. marks a crisis in his circumstances of which the influence is seen all through the Epistle; cf., e.g., Php 1:19; Php 1:25, chap. Php 2:23-24. Ought it not to be taken in its ordinary judicial sense of a defence against a regular charge? (as against Lft[53] and Moule, CT[54], who refer ἀπ. and βεβ. to Paul’s missionary work at Rome, and Hpt[55], who thinks of Paul’s whole activity in refuting opponents, both public and private). The correctness of this view receives strong confirmation from Dsm[56] (BS[57], p. 100 ff.), who shows that Paul, like the Translators of the LXX, was well acquainted with the technical sense of βεβαίωσις (Lat. evictio), the obligation under which the seller came to the buyer to guarantee against all claims his right to what he had bought. So Paul’s defence before the emperor is a guarantee of the Gospel, a warrant of its value and claims. For ἀπολ. see 2Ti 4:16. “My defence and confirmation of the Gospel.”-συνκ. μ. τ. χάρ. χάρις here must be the great central gift of God’s grace, which Paul always keeps in the foreground. Cf. 1Co 15:10, χάριτι δὲ Θεοῦ εἰμὶ ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη. There is no need to limit it to the grace of apostleship or to that granted to him in his trials and sufferings. Their love and kindness towards him and his great work, even at the darkest moments in his career, are proof enough that they share along with him in the grace of God. It is probably better to separate μου from χάριτος. [J. Weiss (Th. LZ[58], 1899, col. 263) would read χρείας, comparing chap. Php 2:25, Php 4:16, Rom 12:13. Certainly this would give good sense and be more pointed.]
[50] Lightfoot.
[51]hdrt. Theodoret.
[52]ohl. Wohlenberg.
[53] Lightfoot.
[54] Cambridge Greek Testament.
[55] Haupt.
[56] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[57] Bibelstudien
[58] Theologische Literaturzeitung.
Php 1:8. An exact parallel is Rom 1:9-11, μάρτυς γάρ μού ἐστιν ὁ Θεός … ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι … ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς. Such adjuration of God he uses only in solemn personal appeals; cf. Gal 1:20. Perhaps this goes to justify Zahn in supposing that the Philippians had imagined some lack of cordiality in Paul’s reception of their gift. Comm[59] have noted the intensity of language manifested in the compound ἐπιποθῶ. But it is needful to remember the fondness of later Greek for compounds which had lost their strong sense. Calvin, with practical insight: neque enim parum hoc valet ad fidem doctrinæ, faciendam cum persuasus est populus a doctore se amari.-ἐν σπλάγχνοις. “With the heart of Jesus Christ” (with which his own has become identified). This amounts to the same thing as love. Cf. Gal 2:20, which is the best comment. Possibly Paret (Jahrb. f. deutsche Theol., iii., 1, p. 25) is not too fanciful in finding here a definite recollection of Jesus’ nature, of which σπλαγχνίζεσθαι (in the Gospels) is a common expression. Every genuine pastor has some experience of this feeling.
[59]omm. Commentators.
Php 1:9-11. PRAYER FOR THEIR INCREASE IN CHRISTIAN DISCERNMENT.
Php 1:10. δοκ. τὰ διαφ. Cf. Rom 2:18, δοκιμάζεις τὰ διαφ. Two possible renderings. (1) “Approve things that are excellent.” (2) “Test things that differ,” i.e., good and bad. Lft[4] opposes (2) on the ground that “it requires no keen moral sense to discriminate between good and bad”. But was not this precisely the great difficulty for heathen-Christians? Theophyl. defines τὰ διαφ. by τί δεῖ πρᾶξαι καὶ τί δεῖ μὴ πρᾶξαι. The idea seems to be borne out by the following εἰλικρ. and ἀπρόσκ. We are therefore compelled to decide for (2). “The fundamental choice arrived at in believing has to be reiterated continually in a just application of it to a world of varying and sometimes perplexing cases” (Rainy, Expos. Bib., p. 37). There are exx. of τὰ διαφ. in chap. 3 passim. Of course this δοκιμάζειν is made possible by the guidance of the indwelling Spirit. It shows us “the highest point which Paul reaches in his treatment of moral questions” (Hitzm., N.T. Theol., ii., p. 149, who points out as instances of his delicate moral tact the precepts given in 1 Corinthians 8-10, Romans 14).-εἰλικρ. κ. ἀπρόσκ. There is no warrant for adhering to the common derivation of εἰλικρ. from κρίνω compounded with either εἵλη (“heat of sun”) and so = “tested by sunbeam,” or εἵλη (= ἴλη “troops”) and so “separated into ranks”. The word is the equiv. of Lat. sincerus, “pure,” “unmixed”. A favourite term in Plato for pure intellect and also for the soul purged from sense. Cf. Phaedo, 66 [5], 67 [6], 81 B. Naturally transferred to the moral sphere. T. H. Green (Two Sermons, p. 41) describes εἰλικρίνεια as “perfect openness towards God”. ἀπρόσκ. will then mean, in all probability, “not giving offence” to others, the obverse side of εἰλικρ. This sense seems to us to be proved by 1Co 10:32 with the context, which is simply an expansion of Paul’s thought here. Cf. also 1Jn 2:10.-εἰς ἡμέραν Χρ. εἰς has the meanings “with a view to” and “until,” which here shade off into each other. The conception of ἡμ. Χ. “grew in Paul’s hands to a whole æon, lasting from the παρουσία to the τέλος” (Beysch., N.T. Th., ii., p. 273).
[4] Lightfoot.
[5] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[6] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
Php 1:11. Critical evidence (see above) fixes καρπὸν … τόν as the correct reading. We should, of course, expect the gen. (see the v.1.), but one of the most marked features in later Greek is the enlarging of the sphere of the accus. It is quite common to find it with verbs like κληρονομεῖν and κρατεῖν κ.τ.λ. Cf. in modern Greek γέμω χρήματα, “I am full of possessions” (see See Hatz., Einl (Hatzidakis, Einleitung in die Neugriech. Grammatik), pp. 220-223; F. Krebs, Rection d. Casus in d. späteren histor. Gräcität, Heft i., pp. 3-4, ii., p. 3 ff.).-καρπ. δικ. A frequent phrase in Prov. (LXX). A showing forth of the results of righteousness. There is nothing here about justification, as Moule supposes. It is right conduct the Apostle has in view. But it is hardly needful to note that with Paul there can be no dissociation of the two ideas. δικαιοσύνη is always with him the right relation between God and man, made possible through Christ, which asserts itself, under the Holy Spirit’s influence, in righteous conduct.-διὰ Ἰ. Χ. The καρπός as well as the δικ. is due to Christ (cf. chap. Php 4:13).-εἰς δ. κ. ἔπ. Θ. Cf. the refrain in Eph 1:6; Eph 1:12; Eph 1:14, and Christ’s words in Joh 17:4, ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς. The disciple must be as the Master.
Php 1:12-14. HIS PRESENT SITUATION.
Php 1:13. For the skilful rhetorical structure of Php 1:13-17 see J. Weiss, Beitr., p. 17, who compares Rom 2:6-12.-τὰ δεσμά is, on the whole, more common; see Luk 8:29, Act 16:26; Act 20:23. According to Cobet, Mnemosyne, 1858, p. 74 ff. (quoted in W-Sch[4], p. 85, n. 8), the neuter form refers to actual bonds, the masc. to the imprisonment. But there seems to be no distinction, e.g., in Attic Inscrr[5] (see Meisterhans, Gramm. d. attisch. Inschr., p. 112, n. 1025). And Sch. states that the distinction will not apply to LXX.-φαν. ἐν Χ. γεν. It has become plain that he is a prisoner wholly for Christ’s sake, and not on account of any breach of law. γεν. must be translated by the English perfect, for, as Moule (CT[6]) well points out, “our English thought separates present from past less rapidly than Greek”. Of course we must supply δεσμ. as predicate with φαν. γεν.-ἐν ὅλῳ τ. πραιτ. is one of the most keenly contested expressions in the Epistle. Four leading interpretations are found. (1) Those forming the praetorian guard. So Lft[7], Hfm[8], Abbott, Hpt[9], Vinc. This explanation has much in its favour. Those coming up on appeal from the Provinces were handed over for surveillance to the praefecti praetorio (see Marquardt-Momms., ii. 23, p. 972 and n. 2). And Lft[10] (Com., pp. 99-104) has shown conclusively that the word admits of this meaning. (2) The barracks or camp of the praetorian guard. So Lips[11], Kl[12], Alf[13], De W., Myr[14], Ws[15], Von Soden. But none of these Comm[16] bring direct evidence to show that the name praetorium was ever definitely applied to the castra praetoriana, built under Tiberius at the Porta Viminalis (Tac., Ann., iv., 2). (3) The emperor’s palace. So Chr[17], Th. Mps[18], Thdrt[19], Beng., Mynster (Kleine theol. Schriften, p. 184, some strong arguments), Gwynn, Duchesne. In all other passages of N.T. πραιτ. = residence of the ruler. It is said that it would be impossible for anyone writing from Rome to call the palace πραιτ. But; as Gw[20] observes, this is a provincial writing to provincials, and using the word in a familiar sense. Further, the change for the better in Paul’s circumstances is connected with the knowledge that his bonds are in Christ. Is it because the authorities (emperor, etc.) have already begun to take a favourable view of his case that the preaching is allowed to prosper without hindrance and that his associates take courage? This interpretation cannot be dismissed altogether lightly. (4) The judicial authorities. So Mommsen (op. cit., p. 498) and Ramsay (St. Paul, etc., p. 357 ff.). These would be the praefecti praetorio (either one or two) with their assessors and other officials of the imperial court. Momms. quotes from a letter of Trajan to Pliny (Ep. Plin., 57 [65]), in which he decides that a criminal condemned to exile, but, in spite of this, lingering in the province, should be sent in chains ad praefectos praetorii mei, who are not the prison officials but those concerned with the hearing of cases. This explanation also would agree well with what Paul says about his bonds and the progress of the Gospel. We would hesitate to decide between (1) and (4), the context seeming to support the latter, while, perhaps, ὅλῳ favours the former.-καὶ τ. λοιποῖς π. Cf. CIG., i., 1770, ἐπεὶ καὶ ἐν τοῖς λοιποῖς πᾶσιν φανερὰν πεποήκαμεν τήν τε ἰδίαν καὶ τοῦ δήμου τοῦ Ῥωμαίων προαίρεσιν. Apparently a vague phrase = everywhere else.
[4]-Sch. Schmiedel’s Ed. of Winer.
[5]nscrr. Inscriptions.
[6] Cambridge Greek Testament.
[7] Lightfoot.
[8] Hofmann.
[9] Haupt.
[10] Lightfoot.
[11]ips. Lipsius.
[12] Klöpper.
[13] Alford’s Greek Testament.
[14] Meyer.
[15] Weiss.
[16]omm. Commentators.
[17] Chrysostom.
[18] Mps. Theodore of Mopsuestia.
[19]hdrt. Theodoret.
[20] Gwynn.
Php 1:14. τοὺς πλείονας. Vaughan holds that “from the universal practice of deciding matters by the vote of a majority the term comes to mean the main body, the society as a whole,” but this scarcely seems needful.-τῶν ἀδ. ἐν Κ. These words surely make up one phrase (so Alf[21], Weizs., Ws[22], etc., as against Lft[23], Lips[24], Myr[25], etc.). Cf. Col 1:2. It is difficult to see where the tautology, which is said to be involved in this interpretation, comes in. Probably it is an almost technical combination. Dsm[26] (BS[27], p. 82) notes from Papyri a precisely similar technical use of ἀδελφός in the language of the Serapeum at Memphis.-πεποιθ. τ. δεσμ. μου. “Having confidence in my bonds,” i.e., being encouraged by the favourable light in which his imprisonment was beginning to be regarded when seen in its true character. [This tells in favour of (4) in Php 1:13.] Cf. Philm. 21, πεποιθὼς τῇ ὑπακοῇ σου.-λαλεῖν. Hpt[28] believes that λαλ. is used here expressly instead of λέγειν as emphasising the physiological process rather than the word spoken. In the later language these refinements were apt to be overlooked. Still it is interesting to find that in LXX דָבַר is almost invariably transl. by λαλεῖν and אָמַר by λέγειν.
[21] Alford’s Greek Testament.
[22] Weiss.
[23] Lightfoot.
[24]ips. Lipsius.
[25] Meyer.
[26] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[27] Bibelstudien
[28] Haupt.
Php 1:15-18. THE RESULT OF HIS MORE FAVOURABLE CIRCUMSTANCES: CHRIST PREACHED, WHETHER OF SPITE OR GOODWILL.
Php 1:16-17. An overwhelming mass of authority is in favour of transposing these verses as above (see crit. note). TR. is simply an emendation based on the order in Php 1:15.
Php 1:17. ἐξ ἐριθείας. Here virtually = “selfishness” (rather than “factiousness”). Originally, the character of a worker for pay. Now that which degraded the hired worker, in the estimation of antiquity, was his labouring wholly for his own interests, while it was a sign of the noble to devote himself to the common weal. This sense suits all N.T. passages (Rom 2:8, 2Co 12:20, Gal 5:20, Jam 3:14; Jam 3:16). See Hpt[37]’s valuable note from which the above is condensed.-τὸν Χ. It is hard to say whether τόν ought to be retained. It would easily be accounted for as an assimilation to τὸν Χ. in Php 1:15.-καταγγ. A distinction has been drawn between καταγγ. as confined to those sent by Christ and κηρύσς. as applying to all preachers, including our Lord Himself. Probably they are quite synonymous here. Cf. an excellent note in Westcott (on 1Jn 1:5) on the special signification of καταγγ. among compounds of ἀγγέλλω = “proclaim with authority, as commissioned to spread the tidings throughout those who hear them”.-οὐχ ἁγν. “With mixed motives.” Cf. Pind., Ol., iii., 37, μεγάλων ἀέθλων ἁγνὰν κρίσιν (quoted by Alf[38]).-οἰόμενοι. “Purposing.” So frequently in later Greek. Schmid (Atticismus, i., 128) quotes from Dio Chrys., Aristides and Philostratus. Cf. Phryn. (ed. Lobeck), 190, βιβλίον … ὅπερ οἴεται δηλοῦν. There is a sharp contrast between εἰδότες in Php 1:16 and οἰόμενοι here.-θλίψιν ἐγείρειν τ. δεσμ. μ. The balance of authority is in favour of ἐγείρειν. ἐπιφέρειν is probably an ancient gloss, which may have crept into some text from the margin. The phrase apparently means “to stir up vexation for me in my imprisonment”. They attributed their own jealous feelings to the Apostle, and could not conceive a greater worry to him than that he should hear of their success in preaching.
[37] Haupt.
[38] Alford’s Greek Testament.
Php 1:18-20. HIS JOY IN THE PREACHING OF CHRIST AND EXPECTATION OF SUCCESS IN HIS CAUSE.
Php 1:19. The only apparent ground for reading δέ is its difficulty. γάρ (which has greatly preponderating authority) gives the reason for the continuance of his joy.-τοῦτο. There is no need to limit this to his captivity (so Kl[48]), or his worries and trial (De W., Lft[49]). It is used generally of his present circumstances. τοῦτο … σωτ. is quoted from Job 13:16 (LXX).-σωτ. We fail to see why this should be interpreted as the final eschatological salvation (so Ws[50], Lft[51], Kl[52], etc.). There is nothing in the context to justify such a thought. He has every reason to hope, he tells them, that he will see them again in peace (Php 1:25-27). Surely he is thinking chiefly of his probable release, an expectation which admirably accords with the favourable view of his case which was evidently being taken at Rome. This interpretation (Chr[53], τὴν ἀπαλλαγὴν λέγει) is strongly supported by the sense of the word in Job 13:16, from which it is here quoted, where יְשׁוּעָה has not the usual deeper meaning which belongs to it in the Prophh. and Pss., but signifies victory in a contest for the right. Cf. also 2Co 1:10 ff., a passage precisely akin to this, which favours the above idea of σωτηρία. [We find that Zahn uses almost the same arguments, Luthardt’s Zeitschr., 1885, p. 300.] This verse is linked to Php 1:12 by Php 1:18. He desires their prayers for deliverance, and the promised Spirit of Christ (Luk 12:12) to give him wisdom that he may know how to act. In any case (the thought crosses his mind that he may still be condemned) he hopes to glorify Christ whether in life or death.-ἐπιχορ. The absence of the article is no reason for joining ἐπιχ. closely with δεής. under the government of ὑμῶν. The gen. τοῦ πν. Ἰ. Χ. is quite sufficient to isolate ἐπιχ. “The supply given by the Spirit of Jesus Christ.” This is the Spirit possessed by Christ Himself and communicated to all who abide in Him as members of His body. Of course Paul, at times, really identifies Christ with the Spirit, e.g., 1Co 15:45, 2Co 3:17. Cf. 1Co 6:17. This identification springs directly from his own spiritual history. “The first ‘pneumatic’ experience Paul had was an experience of Christ” (Gunkel, Wirkungen d. heil. Geistes2, p. 91). Cf. for the word ἐπιχορ. Ep. ad Diogn., i., 10, τοῦ Θεοῦ τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦντος. “A suitable and common word for the Giver God.… The generosity of its origin survives in the transfer” (Gildersleeve ad loc.).
[48] Klöpper.
[49] Lightfoot.
[50] Weiss.
[51] Lightfoot.
[52] Klöpper.
[53] Chrysostom.
Php 1:20. ἀποκαραδ. The concentrated intense hope which ignores other interests (ἀπό), and strains forward as with outstretched head (κάρα, δοκεῖν). Cf. Rom 8:19, ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. The verb ἀποκαραδοκεῖν is found in Polyb., Plut., Joseph., Aquila.-αἰσχυνθ. very probably refers, in the main, to his own conduct, the danger of denying his Lord under stress of hardships, but there is also involved the thought of Christ’s treatment of him. This gives the true antithesis to μεγαλυνθ.-παρρησίᾳ. We are inclined to believe that π. has its literal meaning, boldness of speech, for he has before him the danger of denying Christ. Of course there is implied the idea of courage in his whole bearing. The word is typical of the attitude of the early Christians.-καὶ νῦν. His trial is in process.-μεγαλ.… θανάτου. There is some force in Meyer’s suggestion that passive verbs are used here because Paul feels himself the organ of Divine working. ἐν τῷ σώμ. “In my person.” σ. in Paul is always a colourless word, the organ of the ψυχή or the πνεῦμα, and taking its character from its constituting principle. If he lives, it will be for the service of Christ, which is the highest honour he can pay his Lord. If he has to die, then his readiness to endure death and his calm courage in enduring will be the most eloquent testimony to the worth of his Lord.
Php 1:21-23. DEATH OR LIFE MEANS CHRIST FOR HIM.
Php 1:22. To show the diversities of interpretation to which this verse has given rise, it is enough to note that in the first clause Hpt[54] would supply ζῇν ἐστιν, while Ws[55] suggests κέρδος. Others regard the first two clauses as protasis (τοῦτο summing up the words preceding), making the apodosis begin with καί. The context suggests an explanation more simple and more natural. Paul has sought to convince them that death has no terror for him; that, on the contrary, it is pure gain. Yet he will not have them suppose that therefore life on earth (ἐν σαρκί, life with the encumbrance of sinful flesh) is a burden and a trouble. In the circumstances, as he points out immediately, it is probably best for him and them. And he will give a preliminary hint of this. Must we not supply μοί ἐστι, in thought, in the first clause? This is suggested both by ἐμοί preceding and by the μοι which follows. ἐστί has to be supplied, admittedly, in both clauses of Php 1:21. There is no greater difficulty in doing so here. “But if life in the flesh be my portion, this means (so we must also translate the ἐστί supplied in first clause of Php 1:21) for me fruit of (i.e., springing from) labour.” τὸ ζῇν is qualified by ἐν σ., because the Apostle felt that he could not regard physical death as quenching his life. Death only meant fuller life, therefore he must define when he wishes to speak of life on this earth.-καρπὸς ἔργου. For the phrase see Psalms 103. (104) 13, ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ; Wis 3:15, ἀγαθῶν γὰρ πόνων ὁ καρπὸς εὐκλεής. Aptly Thphyl., καὶ τὸ ζῇν ἐν σαρκὶ οὐκ ἄκαρπόν μοί ἐστιν· καρποφορῶ γὰρ διδάσκων καὶ φωτίζων πάντας.-τί αἱρής. τί has practically ousted πότερον from N.T. It is quite natural to have the fut. indicat. in a deliberative sentence.-γνωρίζω. Its invariable meaning in N.T. = “make known”. This sense suits almost every instance in LXX. So here, “I do not make known,” “I cannot tell”.
[54] Haupt.
[55] Weiss.
Php 1:23. συνέχομαι δέ (with most authorr.). δέ = “rather”. Cf. Rom 4:20.-συνέχ. ἐκ. Apparently the idea is that of a strong pressure bearing upon him from (ἐκ the source) two sides and keeping him motionless.-ἐπιθυμ. εἰς. Cf. Thuc., iv., 81, ἐπιθυμίαν ἐνεποίει τοῖς Ἀθην. συμμάχοις ἐς τοὺς Λακεδ.-ἀναλῦσαι. Aor. of momentary action (see Burton, MT[56], p. 50). Only here in N.T. in this sense. Cf. 2Ti 4:6, ἀνάλυσιν; Philo, Flacc. ad fin., τὴν ἐκ τοῦ βίου τελευταίαν ἀνάλυσιν. Frequent in LXX and late Greek = depart. In Polyb. it usually means castra movere.-σὺν Χ. εἶναι. From this passage and 2Co 5:8 (but see also 1Th 5:10) as compared with others, e.g., 1Th 4:15, 1Co 15:51, Beyschl. (N.T. Theol., ii., 269 ff.), Teichmann (op. cit. pp. 57-59), Grafe (Abhandl. C. v. Weizsäcker gewidm., p. 276) and others conclude that the Apostle changed his views on eschatology in his later years, and esp[57] when death stared him in the face. Instead of supposing a sleep (κοιμᾶσθαι) until the Parousia, or else the direct experience of that event, he now believes that after death the soul is immediately united to Christ. It is, however, hazardous to build up eschatological theories on these isolated utterances of the Apostle. He has, apparently, no fixed scheme of thought on the subject. The Resurrection is not before his mind at all in this passage. His eschatology, as Dsm[58] (Th. LZ[59], 1898, col. 14) well observes, must rather be conceived as ἐλπίς. Death cannot interrupt the life ἐν Χριστῷ. This is the preparation for being σὺν Χ. Even contemporary Jewish thought was familiar with a similar idea. So, e.g., Tanchuma, Wajjikra, 8: “When the righteous leave the world they ascend at once and stand on high” (Weber, Lehren d. Talmud, p. 323). See also Charles, Eschatology, p. 399 ff.-πολλῷ κ.τ.λ. It seems necessary for the sense to insert γάρ with the best authorities. The double comparat. is fairly common.
[56] Moods and Tenses (Burton, Goodwin).
[57] especially.
[58] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).
[59] Theologische Literaturzeitung.
Php 1:24-26. HIS PRESENTIMENT THAT HE WILL VISIT THEM AGAIN.
Php 1:25. καὶ τ. π. οἶδα. “With this conviction (sc., that his life is needful for them) I know,” etc. Paul does not claim to be infallible, but he is so confident of the Philippians’ need of him that he cannot doubt that this will be God’s purpose too. There is every reason to believe that his hope was justified (see Introduction).-παραμενῶ (which is best attested) has in later Greek the special sense of “remaining alive”. See Schmid, Atticismus, i., p. 132, who quotes Dio., i., 62, 8; 333, 29; Herod., i., 30, and compares Plat., Phaed., 62 [60], 86 C.-εἰς τ. ὑ προκ. κ.τ.λ. Probably προκ. should be taken apart from πίστεως, which goes closely with χαράν. “With a view to your progress and the joy of your faith.” ὥστε στηριχθῆναι μᾶλλον ὑμᾶς καθάπερ νεοττοὺς δεομένους τῆς μητρὸς ἕως ἂν αὐτοῖς παγῇ τὰ πτερά (Chr[61]).
[60] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[61] Chrysostom.
Php 1:26. “In order that your ground of glorying may increase in Christ Jesus through me, by reason of my,” etc. Their καύχημα is their knowledge and possession of the Gospel. Christ Jesus is the sphere in which this blessing is enjoyed. Cf. Sir 9:16, ἐν φόβῳ Κυρίου ἔστω τὸ καύχημά σου.-ἐν ἐμοί is defined by the following clause. Paul looks on his presence with them as an occasion of advance in their Christian calling. ἐν, which here denotes strictly the basis, may be translated “through”. This passage bears out the favourable turn which Paul’s affairs have taken. He looks forward to rejoining them.
Php 1:27-30. ENTREATY TO LIVE WORTHILY OF THE GOSPEL IN THE FACE OF CONFLICTS.
Php 1:28. πτυρόμ. is apparently used esp[77] of scared horses. So Diod. Sic., xvii., 34, 6, διὰ τὸ πλῆθος τῶν περὶ αὐτοὺς σωρευομένων νεκρῶν πτυρόμενοι. It is found in Plut., Reipub. Ger. Praec., p. 800, of a multitude. See Kypke ad loc.-τ. ἀντικειμ. Who are their adversaries? In Php 1:30 he speaks of them as having the same conflict as he had when at Philippi and now has at Rome. In both these instances, most probably, his opponents were heathen. Further, when warning his readers against Jewish malice, what he usually fears is not that they will be terrified into compliance, but that they will be seduced from the right path. And, as Franke (Myr[78]5 ad loc.) points out, the conflict here is for the πίστις, not for the ἀλήθεια of the Gospel. It is no argument against this that some of his reasoning would only have force for Jews, e.g., suffering as a gift of God (so Holst., Jahrb. f. prot. Th., 1875, p. 444). For he is speaking of the impression made upon them (the Philippians), and he uses Christian modes of expression. Probably therefore he thinks chiefly of their heathen antagonists, as, in any case, Jews seem to have formed a very small minority of the population. The pagans of Philippi, on the other hand, would struggle hard against a faith which condemned all idol-worship, for the extant remains at Philippi and in its neighbourhood show that they were an extraordinarily devout community. See esp[79] Heuzey et Daumet, Mission Archéologique de Macédoine, pp. iii., 84-86. At the same time we cannot exclude the possibility that he had non-Christian Jews in his mind as well.-ἥτις. “Inasmuch as this” (sc., the fact of their not being terrified). The relative is, as frequently, attracted to its predicate. So ἥτις, agreeing with ἐνδ., for τοῦτο. In the following words the true reading is ἐστὶν αὐτοῖς. That of TR. has arisen for the sake of symmetry with the succeeding clause.-ἔνδειξις. An Attic law-term. In N.T. only in Paul. Not found in LXX. It denotes proof obtained by an appeal to facts. See SH[80] on Rom 2:15.-ἀπώλεια has its usual Pauline antithesis σωτηρία. Paul has never defined ἀπώλεια.-All edd. read ὑμῶν δέ. Not only is it better attested (see crit. note), but it also deserves preference as being the harder reading and sufficient to explain the other. It really includes ὑμῖν. The emphasis in Paul’s mind changes from the persons to their destinies. It was quite natural to assimilate ὑμῖν to αὐτοῖς preceding. But there is also the thought that they (the adversaries) will be affected not only by the proof of their own destruction, but also by that of the Philippians’ salvation.-τοῦτο seems to refer to ἔνδειξις. “If God be for us, who can be against us?”
[77] especially.
[78] Meyer.
[79] especially.
[80] Sanday and Headlam (Romans).
Php 1:29. ὅτι … ἐχαρίσθη. We are inclined to join this clause immediately to μὴ πτυρόμενοι (so also Hpt[81]). The prospect of suffering was apt to terrify them. But when they view suffering in its true light, they will discover that it is a gift of God’s grace (ἐχαρ.) instead of an evil.-τὸ ὑπὲρ κ.τ.λ. The Apostle intended to insert πάσχειν after Χρ., but for a moment he pauses. To emphasise the real value of suffering for Christ’s sake, he compares it with that which they all acknowledge as the crowning blessing of their lives, faith in Him. As to the form of the sentence, this is a favourite rhetorical device of Paul’s. See J. Weiss, Beiträge, p. 11 n.-οὐ μόνον. μή might have been expected. “When a limitation of an infinitive or of its subject is to be negatived rather than the infinitive itself, the negative οὐ is used instead of μή. This principle applies esp[82] in the case of the adverb μόνον” (Burton, MT[83], p. 183).-εἰς αὐτόν. The deepest aspect of faith, the intimate union into which the soul is brought.
[81] Haupt.
[82] especially.
[83] Moods and Tenses (Burton, Goodwin).
Php 1:30. ἀγῶνα. For the fact, see Act 16:19 ff. and cf. 1Th 2:2. The metaphor has been prepared for by στήκετε and συναθλοῦντες. Cf. Epictet., iv., 4, 32 (quoted by Hatch, Hibb. Lects., p. 156), “Life is in reality an Olympic festival: we are God’s athletes to whom He has given an opportunity of showing of what stuff we are made”. ἀγών was constantly used in later Greek of an inward struggle. See some striking exx. from Plutarch in Holden’s note on Timoleon, xxvii., § 5.-ἔχοντες. A broken construction. It ought strictly to be dative agreeing with ὑμῖν. It can scarcely be taken as parallel with συναθλ. and πτυρ.-εἴδετε. See reff. above.-ἀκούετε. His Roman trial.
1. Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. (24)
Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, (25) and in his exposition of the Epistle to Titus. (26) Afterwards (27) there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. (28) It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, (29) not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters (30) were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.
Deacons. This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.
(24) “Sans se desbaucher;” — “Without corrupting themselves.”
(25) “Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii , (of a keen and warm temper.)” — Smith’s Dictionary of Greek Biography and Mythology. — Ed.
(26) The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. — Ed.
(27) “Depuis les temps de l’Apostre;” — “After the times of the Apostle.”
(28) “Ordonnoyent conducteur de leur congregation;” — “Appointed leader of their congregation.”
(29) “De chacun corps d’Eglise en particulier;” — “Of each body of the Church in particular.”
(30) “Tous prestres et pasteurs;” — “All priests and pastors.”
3. I give thanks. He begins with thanksgiving (31) on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”
(31) “Vne protestation, qu’il est ioyeux de leur bien;” — “A protestation, that he is delighted on account of their welfare.”
4. Always in every prayer. Connect the words in this manner: “Always presenting prayer for you all in every prayer of mine. ” For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.
5. For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. (32)
(32) “Qui se reuoltent ou defaillent en chemin par legerete;” — “Who revolt or fall back in the way through fickleness.”
6. Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. (33) But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? (34) Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. (35) For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. (36) Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psa 138:8; Isa 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.
It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious (37) towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. (38) This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.
Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, (39) yet there will be no absurdity in speaking of them as in the way of advancement, (40) inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.
(33) “Qu’il se confioit d’eux qu’ils perseuereroyent de reste de leur vie;” — “That he had confidence in them that they would persevere during the remainder of their life.”
(34) “Entre tant d’empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition;” — “Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition.”
(35) See CALVIN on the Corinthians, vol. 2, p. 121.
(36) “Il ne se lasse point en bien faisant, et son thresor ne diminue point;” — “He does not weary himself in doing good, and does not diminish his treasure.”
(37) “Enuieux et desdaigneux;” — “Envious and disdainful.”
(38) “Pour recognoistre le bien que Dieu leur a fait, et n’estre point ingrats enuers luy;” — “That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him.”
(39) “Extra teli jactum “ — Virgil makes use of a corresponding phrase — “intra jactum teli;” — “Within the reach of a dart.” Virg. Æn. 11:608. — Ed.
(40) “En voye de proufiter, ou auancer;” — “In the way of making progress, or advancement.”
7. As it is reasonable. For we are envious (42) valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, (43) that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.
To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “I have you, therefore, in my heart; ” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.
Of my grace and in the bonds. It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,
Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. (Mat 5:11)
Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. (44)
Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Rom 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, (45) the maintainer of God’s honor, will be like seed for producing offspring.” (46)
(42) “Maigres et desdaigneux;” — “Miserable and disdainful.”
(43) “Raison mesme et equite luy disent;” — “Even reason and equity tell him.”
(44) “Ils seroyent si constans et fermes, qu’ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument;” — “They would be so steadfast and firm, that they could not be easily induced to revolt in a cowardly and disloyal manner.”
(45) Sanctus at ille cruor, divini assertor honoris,
Gignendam ad sobolem seminis instar erit
(46) “A l’imitation duquel au chant de victoire composé par moy en Latin en l’honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i’ay dit : —
‘Or le sang precieux par martyre espandu
Pour auoir a son Dieu tesmoignage rendu,
A l’Eglise de Dieu seruira de semence
Dont enfans sorteront remplis d’intelligence.’“
“In imitation of which, in the song of victory composed by me in Latin in honor of Jesus Christ, in 1541, and which has since that time been rendered into French rhyme, I have said: —
‘But the precious blood shed by martyrs
That it might be as a testimony rendered to its God,
Will in the Church of God serve as seed
From which children shall come forth, filled with understanding.’“
8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.
In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. (47)
(47) Beza, when commenting on the expression, in the bowels of Jesus Christ, observes, “Alibi solet dicere, In Christo. Ut autem significet ex quo fonte promanet affectus iste, et quo etiam feratur, additum visceribus nomen magnum pondus addit sententiæ, ut intimus amor significetur. Solent enim Hebraei רחמים, rachamim, id est, viscera omnes teneros ac veluti maternos affectus vocare;” — “He is accustomed in other cases to say, In Christ. But to intimate from what fountain that affection flows, and in what direction also it tends, the addition of the term bowels adds great weight to the statement, so as to express intimate affection. For the Hebrews are accustomed to employ the term רחמים rachamim, that is, bowels, to denote all tender and as it were motherly affections.” — Ed.
9. This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.” All knowledge, means what is full and complete — not a knowledge of all things. (48)
(48) “The word rendered judgment is capable of being rendered sense (πάσὟ αἰσθήσει) in all sense. ‘I pray that you may have your spiritual senses in excerise — that you may have a judicious distinguishing sense.’ For what? Why, ‘that ye may approve things that are excellent,’ — so it follows, or, as the words there may be read, to ‘distinguish things that differ.’“ — Howe’s Works, (Lond. 1822,) vol. 5, p. 145. — Ed.
10That ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2Ti 3:16, but there you will find nothing but cold subtleties of words.
That ye may be sincere. This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God.
It is added — and without offense The Greek word ἀπροσκοποι is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, (49) that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.
(49) “Par ignorance et faute de prudence;” — “Through ignorance and want of prudence.”
11Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (Joh 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (Rom 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (Joh 15:1,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.
Paul’s speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant (50) fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.
(50) “Bons et aimables;” — “Good and amiable.”
12But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, (51) we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen (52) who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, (53) they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred (54) by the persecution endured by him.
(51) “Estans estonnez comme d’vne chose nouuelle et non ouye;” — “Being astonished as at a thing new and unheard of.”
(52) “Et faux apostres;” — “And false apostles.”
(53) “En prenant ceste dangereuse accointance de S. Paul;” — “By contracting this dangerous acquaintance with St. Paul.”
(54) “Afin qu’ils ne soyent point destournex;” — “That they may not be turned aside.”
13So that my bonds He employs the expression — in Christ, to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. (55) The rendering given by some — through Christ, seems forced. I have also employed the word illustria (illustrious) in preference to manifesta , (manifest,) — as having ennobled the gospel by their fame. (56) “Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, (57) and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium , no less than in the rest of the city.” By the praetorium I understand the hall and palace of Nero, which Fabius (58) and writers of that age call Augustale , (the Augustal.) For as the name praetor was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, (59)) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, (60) or of the person who presided, (61) while in the city it denoted the palace of Caesar, (62) from the time that the Cesars took possession of the monarchy. (63) Independently of this, the bench of praetor is also called the praetorium (64)
(55) “Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ;” — “His bonds had become celebrated, and had admirably contributed to advance the glory of Christ.”
(56) “Pource qu’il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l’Euangile;” — “Because he means that the fame, which had arisen from his bonds, had given great fame to the gospel.”
(57) “Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente;” — “God has made void the malicious efforts of Satan, and has disappointed the wicked of their expectation.”
(58) Our author has most probably in view an expression which occurs in the writings of Quinctilian, (Instit. Orator., lib. 8, 2, 8,) — “tabernaculum ducis Augustale;” — (“a general’s tent is called the Augustal.”) In the best editions of Quinctilian, however, the reading of Augurale , as synonymous with auguraculum , or auguratorium ; — (an apartment for the augur’s taking omens.) — Ed.
(59) The dictator is called by Livey, “praetor maximus ; ” — “the highest praetor. ” — (Liv. 7:3.) — Ed.
(60) “La tente ou du consul, ou de celuy qui estoit chef de l’armee, quelque nom qu’on luy donast;” — “The tent of the consul, or of the person who was head of the army, whatever name was applied to him.”
(61) “Praeibat ” — There is manifestly an allusion here to the etymology of praetor, as being derived from praeire, to go before, or preside. — Ed.
(62) “At Rome it “(the term praetorium )” signified the public hall where causes were tried by the praetor; but more usually it denoted the camp or quarters of the praetorian cohorts without the city..... The name of praetorium was, in the provinces, given to the palace of the governors, both because they administered justice, and had their guards stationed in their residence. Hence it is inferred that, although the Apostle was at Rome when he wrote this, and although the circumstances to which he refers occurred in that city, yet, writing to persons residing in the provinces, he uses the word praetorium in the provincial sense, and means by it the emperor’s palace. ” — Illustrated Commentary. — Ed.
(63) “Depuis que les empereurs usurperent la monarchie;” — “From the time that the emperors usurped the monarchy.”
(64) “Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction;” — “The praetorium signified also the place where the praetor held his court, and exercised jurisdiction.”
14Many of the brethren. By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence (65) to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, (66) under the infirmity of the Cross, and causes them to triumph, relying upon this, (67) we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers.
(65) “Confiance et asseurance;” — “Confidence and assurance.”
(66) “Courageux et inuincibles;” — “Courageous and unconquerable.”
(67) “Estans assuerez sur ceste main et puissance du Seigneur;” — “Confidently relying upon this hand and power of the Lord.”
15Some indeed. Here is another fruit of Paul’s bonds, that not only were the brethren stirred up to confidence by his example — some by maintaining their position, others by becoming more eager to teach — but even those who wished him evil were on another account stirred up to publish the gospel.
16Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. (68) For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. (69) Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.
It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. (70) Paul, assuredly, says nothing here (71) of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall (72) in the person of one individual. If, however, there were envious persons, (73) who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.
(68) “Pource que leur zele n’estoit pas pur;” — “Because their zeal was not pure.”
(69) “Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection;” — “It may quite well happen, that the man who teaches pure and sound doctrine, will have, nevertheless, an evil disposition.”
(70) “Certes le sainct Apostre ne dit rien yci;” — “Certainly the holy Apostle says nothing here.”
(71) “Il ne se faut esbahir si les faux-freres prenent occasion de l’evangile, et s’ils s’en forgent des bastons pour tormenter les bons et fideles pasteurs;” — “It ought not to appear surprising, if false brethren take occasion from the gospel, and contrive weapons for themselves for torturing good and faithful pastors.”
(72) “Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas;” — “But mark! it seemed to them that doctrine stood or fell.”
(73) “Que si c’estoit d’autres que Juifs, ascauoir quelques enuieux de Sainct Paul;” — “But if there were other than Jews — some that were envious of St. Paul.”
17That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. (74) Observe, again, this expression — for the defense of the gospel For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, (75) or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? (76) (1Jo 2:1.)
(74) “Estans en quelque necessite;” — “When they are in any emergency.”
(75) “Praevaricatores ” The term is employed by classical writers in the sense of betraying the cause of one’s client, and by neglect or collusion assisting his opponent. See Quinct. 9:2. — Ed.
(76) “Si nous nous entendons auec la partie aduerse d’iceluy;” — “If we should connect ourselves with the party opposed to him.”
18But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, (77) he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus (78) was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.
(77) “Pouuoit diminuer l’authorite de la doctrine;” — “Might diminish the authority of the doctrine.”
(78) Our Author appears to refer here to Peter Carolus, of whom the reader will find particular mention made by Beza in his Life of CALVIN. — CALVIN’S Tracts, vol. 1, pp. 30, 31. — Ed.
19For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Rom 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.
Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.
And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, (79) just as the Spirit of God pours into us everything of which we are destitute.
He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.
(79) “The word ἐπιχορηγία which we translate supply, signifies also furnishing whatever is necessary.” — Dr. A. Clarke. — Ed.
20According to my expectation. Should any one object, “From what do you derive that knowledge?” he answers, “From hope.” For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum , (according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame.
With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “Christ, ” says he, “will be magnified in my body, whether by life or by death ” By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (Rom 14:8.) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, (80) when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?
He adds, as always, that they may confirm their faith from past experience of the grace of God. Thus, in Rom 5:4, he says, Experience begets hope.
(80) “De varier et chanceler;” — “To shift and waver.”
21For to me to live. Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word πρός to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ. On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.
22But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.” To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.
23For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us.
Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; “I desire to die, because I will, by this means, come into immediate connection with Christ.” In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (Luk 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience.
To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death — that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us, (Luk 17:21,) and Christ dwells in us by faith, (Eph 3:17,) and has promised that he will be with us even unto the end of the world, (Mat 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2Co 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ’s presence on being set free from the body.
25And having this confidence. Some, reckoning it an inconsistent thing that the Apostle (82) should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.
(82) “Vn tel sainct Apostre;” — “So holy an Apostle.”
26That your glorying. The expression which he employs, ἐν ἐμόι, I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum , (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum , (According to Christ,) or Christiane , (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (1Co 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (Psa 7:8.)
27Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.” When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.
That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam , (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam , (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit. ” We need not, however, feel anxiety as to particular terms, when the meaning is evident.
Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.
Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek (συναθλοῦντες τὣ πίστει) is ambiguous. The old interpreter renders it Collaborantes fidei , (laboring together with the faith.) (83) Erasmus renders it Adiuvantes fidem , (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.” In this way the particle σύν, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (Eph 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.
(83) In accordance with the Vulgate, Wiclif (1380) renders as follows: “traueilynge to gidre to the feith of the gospel.” — Ed.
28And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, (84) that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.
Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (2Th 1:5,) and instead of ἔνδειξιν, which we have here, he in that passage makes use of the term ἔνδειγμα (85) This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. (86) For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (Mat 21:44.)
And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he,it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions (87) are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! (88) And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. (89) But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! (90)
(84) “La force et constance de courage;” —”Strength and constancy of courage.”
(85) “Là où il vse d’vn mot qui descend d’vn mesme verbe que celuy dont il vse yci;” —”Where he makes use of a word which comes from the same verb as that which he employs here.”
(86) “Cela nous est vne demonstrance et tesmoignage de nostre salut;” —”This is to us a clear proof and token of our salvation.”
(87) “Les afflictions et persecutions;” — “Afflictions and persecutions.”
(88) “Combien aurions — nous proufité en la doctrine de vraye religion;” —”How much progress we would make in the doctrine of true religion.”
(89) “Il nous vest de sa liuree;” — “He arrays us in his livery.”
(90) “Maudite donc soit nostre stupidite;” — “Accursed, then, be our stupidity.”
29. To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, (91) is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly — for Christ’s sake, or at least that they are given to us on the ground of Christ’s grace; by which he excludes every idea of merit.
This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ.
(91) “Les afflictions et persecutions;” — “Afflictions and persecutions.”
30Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict.
