NASB (UPDATED) TEXT: Php 1:1-2 1Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons: 2Grace to you and peace from God our Father and the Lord Jesus Christ.
Php 1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.
1. a nickname describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.
2. Paul's personal spiritual evaluation, passages like 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 , where he calls himself "the least of the saints" (probably because he persecuted the Church, Act 9:1-2 ). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. 2Co 11:5 ; 2Co 12:11 ; 2 Cor. 15:10).
3. parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.
▣ "Timothy" His name means "honored by God" or "honorer of God." He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Act 16:1 ). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark. He had a Jewish mother (cf. Act 16:1 ; 2Ti 1:5 ) and a Greek father (Act 16:1 ). Paul circumcised him in order to help with his work among Jews (cf. Act 16:3 ). He became Paul's faithful apostolic representative and troubleshooter (cf. Act 16:1 to Act 17:14 ; Act 18:5 to Act 19:22 ; Act 20:4 ; Rom 16:21 ; 1Co 4:17 ; 1Co 16:10 ; 2Co 1:1 ; 2Co 1:19 ; Php 1:1 ; Php 2:19 ; Gal 1:1 ; Phm 1:4 ; and two books, 1 Timothy and 2 Timothy. Paul sent him specifically to Philippi to help the church (cf. Act 19:22 ; Php 2:19-24 ).
▣ "bond servants" This refers to
1. an OT honorific title in relation to YHWH (cf. Moses, Exo 14:31 ; Joshua, Jdg 2:8 ; the prophets, Ezr 9:11 ; Jer 7:25 ; prophets, Dan 9:6 ; Amo 3:7 ; and David, Psa 78:70 )
2. an emphasis on Jesus as Lord (kurios) and believers as His servants (doulos)
▣ "to all the saints" This is literally "holy ones" (hagioi), those set apart exclusively for God's service. This is not a reference to a sinless lifestyle, but the believers' forensic (legal) position in Christ. It is always plural except in Php 4:21 , but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exo 13:5 ; Exo 19:5-6 ; Deu 7:6 ; 1Pe 2:9 ; and Rev 1:6 ).
Although the term "saints" relates to the believers' standing in Christ, it is not incidental that the root word is "holy" (hagios). Believers are called not only to salvation, but to a progressive sanctification. Believers are predestined to "holiness" (hagiasmos, cf. Eph 1:4 ), not just heaven; to service, not privilege. See Special Topic: Saints at Col 1:2 .
▣ "in Christ Jesus" This is a locative (of sphere). This is Paul's favorite description for believers. It speaks of the necessary atmosphere or environment in which Christians live (cf. Act 17:28 ). Theologically it is parallel to John's "abide in Him" (cf. John 1:5 ).
This construction is often associated with an intimate fellowship with Christ. It refers to the believer's theological position, and the believer's subjective experience (cf. Rom 3:24 ; Rom 4:17 ; Rom 8:39 ; Rom 15:17 ; 1Co 1:2 ; Gal 2:17 ; Eph 1:4 ; Eph 1:7 ; Php 1:13 ; Php 2:1 ; Php 2:5 ; Php 4:7 ; Php 4:13 ). In some passages "in Christ" is almost synonymous with "in the church" (cf. Rom 12:5 ; 1Co 4:15 ; Gal 1:22 ; Gal 3:28 ; Eph 3:6 ; Col 1:2 ). To illustrate Paul's use of this term notice Eph 1:3-14 : (1) in Christ, Php 1:3 ; Php 1:10 ; Php 1:12 ; (2) in Him, Php 1:4 ; Php 1:7 ; Php 1:10 ; Php 1:13 [twice]; (3) in the Beloved, Php 1:6 .
▣ "at Philippi" This was a Roman colony (see introduction).
NASB "overseers"
NKJV, NRSV "bishops"
TEV "church leaders"
NJB "presiding elders
The titles (1) "pastor," (2) "elder," (3) "bishop," or (4) "overseer" all refer to the same function in the local church (cf. Act 20:17 ; Act 20:28 and Tit 1:5 ; Tit 1:7 ). The term "overseers" (episkopoi) had a Greek city-state background, while "elders" (presbuteroi) had a Jewish background. It is also possible that "overseer" also had a Jewish background from the Dead Sea Scroll's use of mebaqqerim (1QS 6:11 ,20) . Also notice the plural (cf. Act 20:17 ; Eph 4:21 ). Philippi had one church with multiple leaders.
The tendency to make an administrative (polity) distinction between these terms caused some Greek manuscript variations in Php 1:1 ; MSS B3, Dc and K change "with (syn) bishops (episcopois)" into "fellow bishops" (synepiscopois).
NASB, NKJV,
NRSV, NJB "deacons"
TEV "helpers"
This is the Greek term for household servants (diakonoi). Its original etymology was "to raise dust by cleaning." It was a general term for ministry used of Jesus in Mar 10:43-45 , for the Apostles in Act 1:17 and for all spiritual gifts in 1Co 12:5 . This text supports two leadership functions in the local church, although older women (widows' roles) are also mentioned in 1Ti 3:11 . These terms were originally functions but became titles and offices very quickly (cf. I Clement 4:2 and Ignatius' Letter to Tralles, Php 3:1 and Letter to Smyrna, 8:1). Ignatius of Antioch (early second century) began the Catholic tradition of using the term "Bishop" (overseer) as one who was superior to other local leaders.
The NT reflects all three forms of church polity:
1. the episcopal system (apostles)
2. the presbyterian system (elders)
3. the congregational model
All three can be seen in the Jerusalem Council of Acts 1:5 . The form is not as crucial as the spirituality of the leaders (cf. 1Ti 3:1-13 )! The gaining and maintaining of power tends to corrupt all it touches.
Php 1:2 "grace" This Greek word (charis) is similar to the regular Greek opening "greetings" (charein, cf. Jas 1:1 ). Paul made the traditional Greek epistolary opening uniquely Christian. The absence of any reference to Paul's apostleship is significant. Most of his letters start by asserting his apostolic authority (cf. Rom.; I and 2 Cor.; Gal.; Eph.; Col.; I and 2 Tim. and Titus). Paul had a wonderful relationship with this local church.
▣ "and peace" This may reflect the Hebrew term Shalom. Paul may have combined a Greek and Hebrew greeting as a way to recognize these two groups within the church.
Some assert that there is a theological significance to Paul's use of grace before peace. This is certainly true, but this is not a theological statement but an opening greeting. See Special Topic at Col 1:20 .
▣ "from God our Father" Jesus taught believers to call YHWH by the intimate familial title, Father (cf. Mat 6:9 ). This totally changes the way one looks at Deity (cf. Hosea 1:1 ). The concept of "God" brings connotations of transcendence while "Father" adds a note of immanence, even family intimacy! See Special Topic at Col 1:2 .
▣ "Lord Jesus Christ" This full designation emphasizes Jesus' deity (Lord, like YHWH), humanity (His human name), and title (Messiah, the anointed one). This full designation is linked grammatically to "God our Father" with only one preposition for both. This was one way that NT authors asserted Jesus' deity and equality. There is only one divine essence, but three personal manifestations. See full note at Col 1:1 and Eph 1:1-2 .
NASB (UPDATED) TEXT: Php 1:3-11 3I thank my God in all my remembrance of you, 4always offering prayer with joy in my every prayer for you all, 5in view of your participation in the gospel from the first day until now. 6For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 7For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. 8 For God is my witness, how I long for you all with the affection of Christ Jesus. 9And this I pray, that your love may abound still more and more in real knowledge and all discernment, 10so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.
Php 1:3 "I thank my God in all my remembrance of you," This "remembrance"can refer to (1) their monetary gifts to Paul; the Greek preposition "epi" can express cause or thanks (cf. James Moffatt's translation and Php 1:5 ; Php 1:7 ) or (2) Paul's normal opening emphasis on "remember," as in Rom 1:8-9 ; Eph 1:16 ; 1Th 3:6 ; Phm 1:4 .
Php 1:4 "always offering prayer with joy" Joy is a recurrent emphasis in the book (chara, cf. Php 1:4 ; Php 1:25 ; Php 2:2 ; Php 2:29 ; Php 4:1 ); "rejoice" (chairô, cf. Php 1:18 ; Php 2:17-18 ; Php 2:28 ; Php 3:1 ; Php 4:4 [twice],10); "rejoice with" (sunchairô, cf. Php 2:17-18 ). This is even more significant in light of Paul's being imprisoned and facing the prospect of death.
▣ "for you all" The terms "all," "always," and "every" are characteristic of Philippians (cf. Php 1:3-4 ; Php 1:7-8 ; Php 1:25 ; Php 2:17 ; Php 4:4-6 ; Php 4:8 ; Php 4:13 ; Php 4:21 ). They may relate historically and theologically to the divisions caused by Greek false teachers or Jewish exclusivism.
Php 1:5 NASB "your participation in the gospel"
NKJV "your fellowship in the gospel"
NRSV "your sharing in the gospel"
TEV "the way in which you have helped me in the work of the gospel"
NJB "your partnership in the gospel"
This key term (koinônia) means
1. "joint participation in"
2. "fellowship in" (cf. Php 4:15 )
3. an idiom for giving money (cf. Php 4:15 ; Rom 12:13 ; Rom 15:26 ; 2Co 9:13 ; Gal 6:6 ; 1Ti 6:18 ), therefore, it may refer to this church's monetary gift to Paul (cf. Php 1:7 ; Php 4:10 ; Php 4:14-18 )
See Special Topic at Php 2:1 .
▣ "from the first day until now" This relates to Act 16:12-40 . This phrase tends to define the previous phrase as referring to their participation in the gospel ministry rather than to a financial gift.
Php 1:6 "I am confident" This is a perfect active participle from the root "to persuade," meaning "I have been and continue to be certain."
▣ "He who began a good work in you" This is an aorist middle (deponent) participle. God (Theos) is not in the text but He is assumed (cf. Rom 8:11 ; Gal 1:6 ; Gal 1:15 and 1Th 5:24 ). The middle voice emphasizes the subject's participation in the action of the verb. However, the form is deponent, which means that this term did not have an active form in Paul's day, therefore, the middle may function as an active voice. There must be a theological balance between God's initiating love and mankind's initial and continuing faith response. It could refer to
1. the beginning of the church
2. the beginning of their participation in the gospel
3. the beginning of their personal salvation
NASB "will perfect it"
NKJV "will complete it"
NRSV "will bring it to completion"
TEV "will carry it on until it is finished"
NJB "will go on completing it"
This is a Future active indicative, which can refer to the certainty of the event. Believers live in the tension between the "already" and "the not yet" of the Kingdom of God. Full and complete kingdom benefits are future, while citizenship and status are present. Believers live in the overlapping of the two Jewish ages. The new age has arrived (Bethlehem-Pentecost) but the old age remains (fallen nature both in the physical creation and in fallen mankind).
▣ "the day of Jesus Christ" The reference to the Second Coming is a common element of Paul's opening words in his letters (cf. 1Co 1:7-8 ; 2Co 1:10 ; Col 1:5 ; 1Th 1:10 and 2Th 1:4 ff). This eschatological event appears in Php 1:6 ; Php 1:10 ; Php 2:16 also.
The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:
1. "the day of our Lord Jesus Christ" (cf. 1Co 1:8 )
2. "the day of the Lord" (cf. 1Co 5:5 ; 1Th 5:2 ; 2Th 2:2 )
3. "the day of the Lord Jesus" (cf. 1Co 5:5 ; 2Co 1:14 )
4. "the day of Jesus Christ" (cf. Php 1:6 )
5. "the day of Christ" (cf. Php 1:10 ; Php 2:16 )
6. "His day (Son of Man)" (cf. Luk 17:24 )
7. "the day that the Son of Man is revealed" (cf. Luk 17:30 )
8. "the revelation of our Lord Jesus Christ" (cf. 1Co 1:7 )
9. "when the Lord Jesus shall be revealed from heaven" (cf. 2Th 1:7 )
10. "in the presence of the Lord Jesus at His coming" (cf. 1Th 2:19 )
In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit (see Special Topic at Eph 1:21 ). God would intervene in history through His Messiah to set up this new age. This event was known as the day of the Lord. Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as Suffering Servant and Savior, one as Judge and Lord, were not obvious to OT people.
▣ "He who began. . .will perfect it" Both the terms "began" and "perfect" were technical terms for the beginning and ending of a sacrifice (cf. Rom 12:1-2 ).
Php 1:7 NASB, NKJV "I have you in my heart"
NRSV "You hold me in your heart"
TEV "you are always in my heart"
NJB "you have a place in my heart"
The Greek phrase is ambiguous. It can refer to Paul's love for them (NASB, NKJV, TEV, NKJV) or their love for Paul (NRSV). See Special Topic: Heart at Col 2:2 .
NASB, NKJV,
NRSV "the defense and confirmation of the gospel"
TEV "defend the gospel and establish it firmly"
NJB "defending and establishing the gospel"
These were technical terms for a "legal defense." The first term is apologia (cf. Act 22:1 ; Act 25:16 ; 2Ti 4:16 ), the second term is bebaiôsis, (cf. Heb 6:16 and James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources, p. 108, which says it was used "to guarantee legally"). This could have referred to Paul's appearance before (1) Nero or other governmental leaders or (2) his preaching of the gospel.
▣ "you all are partakers of grace with me" This is a compound term with "syn" and "koinonia." It showed Paul's feelings of unity with these believers. This book has an unusual number of compounds with "syn," which meant "joint participation with":
1. Php 1:7 ; Php 4:14 syn + fellowship (koinonia)
2. Php 1:27 syn + cooperation
3. Php 2:2 syn + soul or mind
4. Php 2:17-18 syn + rejoice
5. Php 2:25 ; Php 4:3 syn + worker
6. Php 2:25 syn + soldier
7. Php 3:10 syn + form
8. Php 3:17 syn + initiator
9. Php 4:3 syn + laborer (or proper name)
The different forms of the word for "fellowship with" (koinônia) appear often also (cf. Php 1:5 ; Php 1:7 ; Php 2:1 ; Php 3:10 ; Php 4:14 ; Php 4:16 ). Paul felt one with the church in soul and ministry.
Php 1:8 "For God is my witness" Paul is making an oath. This was a common technique of asserting his veracity (cf. Rom 1:9 ; 2Co 1:23 ; 1Th 2:5 ; 1Th 2:10 ).
▣ "how I long for you all" Paul uses this term to describe his strong desire to be with these friends (cf. Php 4:1 ; Rom 1:11 ; 1Th 3:6 ; 2Ti 1:4 ).
▣ "with the affection of Christ" The KJV translates this phrase as "the bowels of Christ." This is possibly related to the OT sacrifice of the lower internal organs (which the Canaanites ate) on the altar of sacrifice at the Tabernacle (cf. Exo 29:13 ; Lev 3:3-4 ; Lev 3:10 ; Lev 3:15 ; Lev 4:8-9 ; Lev 7:3-4 ; Lev 8:16 ; Lev 8:25 ; Lev 9:10 ; Lev 9:16 ). The ancients located the emotions in the lower viscera or abdomen (cf. Isa 63:15 ; Jer 4:19 ). For Paul it is related to love (cf. Php 2:1 ; 2Co 6:12 ; 2Co 7:15 ; Php 1:8 ; Php 1:21 ; Col 3:12 ; Phm 1:7 ; Phm 1:12 ; Phm 1:20 ).
Php 1:9-11 This is Paul's prayer on behalf of the church. These verses focus on the believers' Christlike lifestyle, while Php 1:3-8 focuses on their position in Christ. This combines the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification). Php 1:9-11 is one sentence in Greek.
SPECIAL TOPIC: PERSEVERANCE <http://www.freebiblecommentary.org/special_topics/perseverance.html>
Php 1:9 "your love may abound still more and more" This is present active subjunctive which emphasized his prayer that their love would keep growing (cf. 1Th 3:12 ). Love is the evidence and sign of a true believer (cf. 1 Corinthians 1:3 ; 1Jn 4:7-20 ). See Special Topic: Abound (Perisseuô) at Eph 1:8 .
NASB "real knowledge and all discernment"
NKJV "knowledge and all discernment"
NRSV "knowledge and full insight"
TEV "true knowledge and perfect judgment"
NJB "the knowledge and complete understanding"
Both of these requests involve full spiritual insight which leads to Christlikeness (cf. Col 1:9 ). The first, epignôksô, is usually used in the NT for the knowledge needed for salvation (both a true message to be believed and a person to be welcomed). The second (aisthçsis) was more practically oriented and emphasized lifestyle choices (cf. Php 2:15 ). Christian maturity involves all three elements:
1. correct doctrine (cf. 1Jn 4:1-6 )
2. personal relationship (cf. Joh 1:12 ; Joh 3:16 )
3. godly lifestyle (cf. 1Jn 1:7 ; 1Jn 2:6 )
It also requires perseverance (cf. Mat 10:22 ; Mat 24:11-13 ; Gal 6:9 ; Rev 2:7 ; Rev 2:11 ; Rev 2:17 ; Rev 2:26 ; Rev 3:5 ; Rev 3:12 ; Rev 3:21 ; Rev 21:7 ).
Php 1:10 "so that you may approve" This was a metallurgical term (dokimazaô). It was used for testing the genuineness of coins or precious metals. It came to have the connotation of "test with a view toward approval" (cf. Rom 2:18 ; 1Co 16:3 ; 1Th 2:4 ). See Special Topic: Greek Terms for Testing and Their Connotations at Php 2:22 .
NASB, NKJV "the things that are excellent"
NRSV, TEV "what is best"
NJB "true discernment"
Literally this is "things that really count." This same phrase is in Rom 2:18 .
NASB, NKJV "sincere"
NRSV "pure"
TEV "free from impurity"
NJB "innocent"
This is a compound term from "sunshine" (eilç) and "judge" (krinô). It literally meant "tested in the light." It came to have the metaphorical extension of unmixed and, therefore, (1) sincere (cf. 1Co 5:8 ; 2Co 2:17 ; 2Pe 3:1 ) or (2) "morally pure" (cf. 2Co 1:12 ).
NASB, NRSV "blameless"
NKJV "without offense"
TEV "free from. . .blame"
NJB "free of any trace of guilt"
This is literally, "without offense" or "not causing another to stumble" (similar to 2Co 8:16 ). The term means a life without blame (cf. Act 24:16 ; 1Co 10:32 ).
This concept of blame refers to OT guilt (cf. Gen 44:10 ; Jos 2:17 ; Jdg 15:3 ). This guiltlessness is referred to several times in Philippians (cf. Php 2:15 ; Php 3:6 ). Believers are responsible for their brothers in Christ as well as being a positive witness (lifestyle and verbal) to unbelievers (cf. 1Ti 3:2 ; 1Ti 3:7 ).
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH <http://www.freebiblecommentary.org/special_topics/blameless.html>
▣ "until the day of Christ" See Special Topic: NT Terms for Christ's Return at Col 3:4 .
Php 1:11 "having been filled" This is a Perfect passive participle. The concept of "filling" is connected to the power of God, the Spirit (cf. Eph 5:18 ). He produces Christlikeness in those who believe and cooperate with Him, which is the goal of salvation (cf. Rom 8:28-29 ; 2Co 3:18 ; Gal 4:19 ).
NASB "the fruit of righteousness"
NKJV "the fruits of righteousness"
NRSV "the harvest of righteousness"
TEV "the truly good qualities"
NJB "the fruits of uprightness"
Notice the term "fruit" is singular, as it is in Gal 5:22 , where the fruit of the Spirit is love. Here the fruit is righteousness. The term "righteousness" in Paul's writing usually refers to a believer's legal standing (positional justification and sanctification, see Special Topic: Sanctification at Eph 1:1 ) before God (cf. Romans 4-8). Here, however, it implies the practical outworking of inner salvation (progressive sanctification, cf. Php 1:10 ; Jas 3:18 ). See Special Topic: Righteousness at Eph 4:24 .
▣ "to the glory and praise of God" (cf. Mat 5:16 ; Eph 1:6 ; Eph 1:12 ; Eph 1:14 ). Believers' lives need to bring honor to God! Justification must produce sanctification. No fruit, no root! Christ is both saving us and restoring the image of God in fallen mankind. Believers must exhibit the family characteristics of God! See note on "glory" at Eph 1:6 .
NASB (UPDATED) TEXT: Php 1:12-18 12Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, 13so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, 14and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. 15Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16the latter do it out of love, knowing that I am appointed for the defense of the gospel; 17the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment. 18What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice.
Php 1:12 "now I want you to know" This implies that the church had asked Paul some questions (like Corinth, cf. 1Co 7:1 ; 1Co 7:25 ; 1Co 8:1 ; 1Co 12:1 ; 1Co 16:1 ) through Epaphroditus who had brought a monetary gift to him while he was in prison (cf. Php 2:25 ).
▣ "that my circumstances" This referred to Paul's arrest, imprisonment, and trial(s). Agabus, the prophet, predicted Paul's arrest and imprisonment in Act 21:10 ff. The fact that Paul would speak before Gentile kings was revealed to Ananias in Act 9:15 . God did accomplish His stated purpose for Paul's ministry, but in a way that Paul apparently did not foresee. This same truth is evident in believers' lives. They are not controlled by luck, chance, or fate. God uses even the things that seem derogatory and negative in a marvelous way for His honor and glory (cf. Php 1:20 ; Rom 8:28-29 ).
▣ "have turned out for the greater progress of the gospel" The term "progress" is used again in Php 1:25 and in 1Ti 4:15 . It had two primary etymological backgrounds that may relate to Paul's use of the term:
1. it was a military term for the advance of troops through rough terrain by means of the advance scouts removing barriers
2. it was used by Greek philosophers (Stoics) as a catchword for the difficult path to wisdom
Although the gospel is progressing it is sometimes difficult. It is interesting to note that the progress mentioned is specified
1. in Php 1:13 as the gospel being spread through the elite Imperial Guard and the Roman palace itself
2. in Php 1:14 that other Christian preachers in Rome were taking courage from Paul's attitude and actions to proclaim the gospel while Paul himself was imprisoned
NASB "praetorian guard"
NKJV "palace guard"
NRSV "imperial guard"
TEV "the whole palace guard"
NJB "praetorium"
The KJV, NKJV, and TEV translations have "palace," which is quite possible because the word is used this way in Act 23:35 .
In this context it refers to a body of soldiers, not a place, because of the use of the phrase, "and all the rest," which apparently refers to persons. The exact identity of these people is uncertain, but they were probably imperial servants, legal advisers, or court officials who were involved in Paul's legal trial(s).
SPECIAL TOPIC: PRAETORIAN GUARD <http://www.freebiblecommentary.org/special_topics/praetorian_guard.html>
Php 1:14 The Greek phrase "in the Lord" can go with "brothers" or with the term "more courage" expressing the basis for the confidence of the other preachers in seeing how Paul faced imprisonment. It is significant to note that one's demeanor, attitude and actions during times of stress and pressure are often a source of great encouragement to other Christians (cf. Job, Jeremiah, Paul).
▣ "to speak the word of God without fear" The phrase "word of God" has some Greek manuscript variations. The ancient Greek uncial manuscripts, א, A, B, and P have the genitive phrase "word of God." However, in P46, Dc, and K, the genitive phrase is omitted. UBS4 gives the omission a "B" rating (almost certain). As is true of most of these manuscript variations, they affect the sense of the passage very little.
Php 1:15 The identity of these jealous Christian preachers (cf. Php 1:15 ; Php 1:17-18 ) has caused great debate among commentators. It seems obvious from Php 1:11-18 that they were truly preaching Jesus, but from poor motives, not primarily directed toward Jesus and the gospel message but toward Paul in particular. Some have asserted that these are the established Christian leaders (Jewish and Gentile) who were eclipsed by Paul's intellect and spiritual presence at his coming to Rome. Possibly they were the Judaizers like in Galatia but of a less powerful strain. However, because of Paul's sharp words in the book of Galatians (Php 3:2 ff), it is improbable that this text refers to the false teachers. Here these are simply preachers with poor motives. This sounds much like our day-jealousy, rivalry, and partisanship often characterize the church of Jesus Christ, instead of love and acceptance which are demanded in 1 Corinthians 1:3 ; Romans 1:4 ; Gal 5:26 .
Php 1:16 NASB, NKJV "I am appointed"
NRSV "I have been put here for"
TEV "God have given me the work of"
NJB "I remain firm"
The term "appointed" (keimai) was a military term for a soldier on watch. It is used metaphorically of one's being appointed to a task (cf. Luk 2:34 ). Paul's imprisonment and trial at Rome was not an accident, but was the predetermined plan of God (cf. Act 9:15 ). Jesus' life was also "appointed" (cf. Luk 22:22 ; Act 2:23 ; Act 3:18 ; Act 4:28 ). It is helpful to see our lives in this same theological world-view!
▣ "the defense of the gospel" This is the same Greek term (apologia) used in Php 1:7 . From it we get the English word "apology" which means "a legal defense." This phrase would imply governmental trials (cf. Act 22:1 ) but could also refer to his Jewish synagogue preaching.
Php 1:16-17 It is interesting to note that in the Textus Receptus the phrases in Php 1:16-17 are reversed in an attempt to match the order of Php 1:15 . This Greek manuscript variation (as so many of them) does not affect the sense of the passage.
Php 1:17 "selfish ambition" This term originally meant "to spin wool for hire," but came to be used in the sense of an aristocratical arrogance against those who had to work for a living. It came to be used metaphorically for selfish ambition. The greatness of Paul's heart can be seen (Php 1:18 ) in the fact that he rejoiced that Christ was being preached even if the proclaimer had poor motives. The power is in the Word, not in the proclaimer!
Php 1:18 Paul understood that the gospel message superseded personal rivalries. This verse has tremendous implications for the denominational divisions that are found in the Church today and how believers relate to them personally and theologically (cf. Romans 1:4 and 1 Corinthians 8-10).
▣ "in truth" See Special Topic: Truth in Paul's Writings at Eph 1:13 .
NASB (UPDATED) TEXT: Php 1:19-26 19Yes, and I will rejoice, for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, 20according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. 21For to me, to live is Christ and to die is gain. 22But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24yet to remain on in the flesh is more necessary for your sake. 25Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26so that your proud confidence in me may abound in Christ Jesus through my coming to you again.
Php 1:19 "my deliverance" Literally the term (sôtçria) meant "salvation." Paul most often uses it to speak of spiritual salvation in Christ. (Some examples: Rom 1:16 ; Rom 11:14 ; 1Co 1:21 ; 1Co 7:6 ; 1Ti 4:16 ; 2Ti 2:10 ; 2Ti 3:15 ; 2Ti 4:18 ; Tit 3:5 .) However, here it is used in the OT sense of physical deliverance (cf. 2Ti 4:18 ; Jas 5:15 ). It was often used in contexts that relate to trials (cf. Mar 13:11 ; Luk 12:11-12 ). It is even possible that it is an allusion to Job 13:16 in the Septuagint (LXX), in which Job is finally vindicated by God (cf. Job 4:2 ).
Paul felt he was going to be released (cf. the first class conditional sentence of Php 1:22 ). It seems that Colossians and Ephesians were written early during Paul's Roman imprisonment and Philippians toward the end. Paul was released and conducted a fourth missionary journey which was described in the Pastoral Letters (1 Timothy, Titus and 2 Timothy) and then apparently was rearrested and beheaded before Nero's suicide in A.D. 68.
Paul's confidence is based on two elements: (1) the prayers of the Philippian Christians and (2) the power of the Spirit of God. It is interesting to note how often Paul requested prayer from the churches (cf. Rom 15:30 ; 2Co 1:11 ; Eph 6:18-19 ; Col 4:3 ; 1Th 5:25 ). There is a mystery concerning intercessory prayer; God has limited Himself to the prayers of His children (cf. Mat 7:7-11 ; Mat 18:19 ; Mat 21:22 ; Luk 11:9-13 ; Joh 14:13-14 ; Joh 15:7 ; Joh 15:16 ; Joh 16:23-24 ; 1Jn 3:22 ; 1Jn 5:14-15 ). Somehow, sincere, persistent intercession releases the power of the Spirit in a most unusual way; "we have not because we ask not" (cf. Jas 4:2 ).
NASB "provision"
NKJV "supply"
NRSV, TEV "help"
NJB "support"
This term originally is used of a wealthy patron equipping a choir. It came to be used metaphorically for a complete sufficiency and abundant provision.
▣ "of the Spirit of Jesus Christ" Quite often the Holy Spirit is described in terms of His relationship to Jesus (cf. Rom 8:9 ; 1Co 15:45 ; 2Co 3:18 ; Gal 4:6 ; and 1Pe 1:11 ). G. Campbell Morgan's title for the Spirit was "the Other Jesus"! This is completely in line with the purpose of the Spirit found in Joh 16:7-15 . The primary ministry of the Holy Spirit is to bring humans into a place of conviction, to reveal to them the gospel found in the person and work of Jesus Christ, to baptize them into Christ, and then to form Christ in them.
Paul's linking of Jesus and the Spirit was to show that the New Age had come. It was the "age of the Spirit." The Spirit brought in the New Age of righteousness. Yet the New Age was also Messianic. Jesus was the Father's mechanism for inaugurating the New Age of the Spirit. See Special Topics: Jesus and the Spirit at Col 1:26 and The Personhood of the Spirit at Eph 1:14 .
Php 1:20 "according to my earnest expectation" This term may have been coined by Paul. It is also used in Rom 8:19 . It is metaphorical of someone with an outstretched neck looking intently for something or someone.
NASB "that I shall not be put to shame in anything"
NKJV "that in nothing I shall be ashamed"
NRSV "that I will not be put to shame in any way"
TEV "that I shall never fail in my duty"
NJB "that I shall never have to admit defeat"
This refers to Paul's sense of responsibility in his assigned task but recognizing the difficulties and temptations (cf. 1Co 4:1-21 ; 1Co 9:27 ).
NASB, NKJV,
NRSV "with all boldness"
TEV "full of courage"
NJB "complete fearlessness"
This Greek word has the basic meaning of "a boldness to speak" (1) in the presence of a superior (God, a judge, a king, etc.) or (2) in tense situations (cf. Act 4:13 ; Act 4:29 ; Act 4:31 ; Eph 3:12 ; 1Ti 3:13 ; Heb 10:9 ; 1Jn 4:17 ). This was Paul's recurrent prayer (cf. Eph 6:19 ; Col 4:3 ). See Special Topic: Boldness (Parrhçsia) at Col 2:15 .
NASB "Christ shall even now as always, be exalted in my body"
NKJV "as always, so now also Christ will be magnified in my body"
NRSV "Christ will be exalted now as always in my body"
TEV "with my whole being I shall bring honor to Christ"
NJB "so that now, as always, Christ will be glorified in my body"
This is a Future passive verb which shows that Paul was not the main actor or ingredient in God's being honored, but that Christ will be honored through Paul by means of the prayers of the brothers and the power of the Holy Spirit (Php 1:19 ). It is significant that Paul closes this phrase with the Greek term for "body." Believers will honor God with their bodies (cf. 1Co 6:20 ) or they will not honor Him at all! For the Greeks the body was evil. For Paul it was morally neutral but it was and is the battleground of temptation and the place for honoring and glorifying Christ.
▣ "whether by living or dying" Believers are to exalt Christ, some by their deaths and some by their lives of faithfulness (cf. Rom 14:8 ; 2Co 5:1-10 ; 1Th 5:20 ; Rev 13:14 ).
Php 1:21 "for me to live is Christ, and to die is gain" "To live" is a present active infinitive, while "to die" is an aorist active infinitive. This means that the act of continuing to live is Christ (Rom 12:1-2 ). This is a difficult phrase to understand, but when we look at Paul's other writings, we see that it meant that believers are dead to sin, dead to self, and dead to the law, but alive unto God for service (cf. Rom 6:1-11 ; Col 3:4 ; Gal 2:20 ; Gal 5:24 ; Gal 6:14 ). However, in this context, it must refer to physical death. Paul was on trial for his life, yet his life had already been taken, taken by Christ!
▣ "to die is gain" For Paul, death meant perfect fellowship with God (cf. Php 1:23 ). This does not imply that Paul was totally unconcerned about death. He discussed his fears and reservations in 2Co 5:1-10 . There is an element of fear in death for all of us, but the gospel enables believers to boldly face physical death and a holy God. We must understand, however, that the word "gain" here does not mean personal gain for Paul but gain for the gospel (cf. Php 1:12 ).
Php 1:22 "if" This is a first class conditional sentence.
▣ "in the flesh" See Special Topic at Col 1:22 .
▣ "this will mean fruitful labor for me" This has been interpreted in two ways: (1) some see it as the fruition and culmination of his work which was already begun (2) others view it as his desire for new work. There is much evidence in the early Church that Paul was released from prison and had a few months of missionary activity before he was rearrested and beheaded by A.D. 68, which is the year in which Nero killed himself.
The evidence for his release is as follows:
1. use of the term "deliverance" in Php 1:19 2. the first class conditional sentence in Php 1:22 3. the Pastoral Epistles do not fit the chronology of Acts
4. Clement of Rome, in his first letter to the Corinthians (A.D. 95), particularly in chapter 5, states that Paul was released from prison and went to the bounds of the west
5. expressed in the introduction to Paul's letters in the Muratorian Fragment
6. expressed in Eusebius' Ecclesiastical Histories, Php 2:22 7. expressed in the sermons of Chrysostom, which mention his later activities
▣ "I do not know which to choose" This term usually means "declare." Paul did not really have the choice concerning his living or dying, but he asserts that God did. However, he was struggling mentally between the two options: (1) one would be beneficial to himself, i.e., a martyr's death or (2) his release would be beneficial to the church because he would have more time to preach, teach, and encourage.
Php 1:23 "I am hard pressed from both directions" The term sunechô means "to be tightly pressed or held together" (cf. Luk 12:50 ; Luk 19:43 ) and it shows the intense personal struggle that Paul felt related to his ministry options.
▣ "I desire to depart" The term "desire" is a very strong Greek term often translated "lust," but here it is used in a positive sense of a strong desire.
The term "depart" is a very interesting Greek word that referred to a ship being loosed from its mooring or for a military camp being taken down and moved (cf. 2Ti 4:6 ). Because of Paul's use of this term in 2Co 5:1 ; 2Co 5:11 , it probably refers to his physical death.
▣ "and be with Christ" The Pharisees had always expected an end-time resurrection, (cf. Job 14:14-15 ; Job 19:25-27 ; Dan 12:2 ). This is evident from many passages in the NT which refer to the Second Coming, the Judgment and the life beyond. However, in this passage, an added insight is brought into the traditional Jewish concept of Hades: when believers die, they do not enter an unconscious sleep or descend to a semi-conscious holding place, but are present with the Lord (cf. Mar 12:26-27 ; Luk 16:19-31 ; Luk 23:43 ; 2Co 5:8 ). There is much biblical ambiguity in this area. The Bible seems to teach an intermediate conscious, bodiless state (cf. 1Co 15:51-52 ; 1Th 4:13 ; 1Th 4:17 ; Rev 6:9 ; Rev 20:4 ). At death believers will be with the Lord but in a limited fellowship and this fellowship will not be fully consummated until Resurrection Day (cf. 1Jn 3:2 ).
SPECIAL TOPIC: WHERE ARE THE DEAD? <http://www.freebiblecommentary.org/special_topics/dead_where_are_they.html>
▣ "for that is very much better" This is a series of three comparatives which shows Paul's exhilaration at the thought of being with Jesus.
Php 1:25 This implies that Paul expected to be released.
▣ "for your progress and joy in the faith" Php 1:25-26 forms one sentence in Greek. If it is true that the term "progress" (cf. 1Ti 4:15 ) implies a difficult journey, then it is significant that the term "joy," so characteristic of this book, is linked with the difficulty of the Christian life. From other NT passages it becomes obvious that one unique characteristic of the Christian is joy amidst physical problems and persecution (cf. Mat 5:10-12 ; Rom 5:3 ; Rom 8:18 ; 1Th 5:16 ; Jas 1:2-4 ; 1Pe 4:12-16 ).
Php 1:26 NASB "your proud confidence in me may abound in Christ Jesus"
NKJV "your rejoicing for me may be more abundant in Jesus Christ"
NRSV "that I may share abundantly in your boasting in Christ Jesus"
TEV "when I am with you again, you will have even more reason to be proud of me in your life in union with Christ Jesus"
NJB "so that my return to be among you may increase to overflowing your pride in Jesus Christ on my account"
This phrase has two possible objects: (1) Christ or (2) Paul. Were they rejoicing in Christ and the gospel or in Paul's return and ministry among them? The context favors the latter. Paul's ministry would glorify Christ. See Special Topic: Abound (Perisseuô) at Eph 1:8 .
DISCUSSION QUESTIONS TO Php 1:1-26 This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who are the overseers and deacons? What were their responsibilities?
2. Why was this church so special to Paul?
3. Why is Php 1:6 so significant? How is it related to Php 1:5 ; Php 1:10 ?
4. List the things Paul prays for this church.
5. How could Paul's imprisonment further the gospel?
6. What is the identity of the Christian preachers who preached out of jealousy, rivalry and partisanship?
7. Why is Php 1:18 so significant in how we treat denominationalism today?
8. Why is the Holy Spirit called the Spirit of Jesus Christ? What is the significance of this interchange?
9. What does Paul mean by "living is Christ and dying is gain"? How does this apply to your daily, Christian world-view?
10. What happens to the Christian at death?
11. How are problems and joy related to the Christian experience?
NASB (UPDATED) TEXT: Php 1:27-30 27Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28in no way alarmed by your opponents which is a sign of destruction for them, but of salvation for you, and that too, from God. 29For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, 30experiencing the same conflict which you saw in me, and now hear to be in me.
Php 1:27 "only conduct yourselves in a manner worthy of the gospel" Php 1:27-30 forms one extended sentence in the Greek text. This is a present middle (deponent) imperative from the Greek root for city (polis cf. Php 3:20 ; Act 23:1 ; Eph 2:19 ). It could be translated "you must continue to live as citizens" (cf. Php 3:20 ). This is reflected in several English translations:
1. The Berkeley Version of the New Testament (Gerrit Verkuyl)
2. The New Testament: An American Translation (Edgar J. Goodspeed)
3. The Emphasized New Testament: A New Translation (J. B. Rotherham)
This would have reflected the historical setting of Philippi as a Roman colony. It also implies theologically that believers are citizens of two worlds and have obligations in both. Paul's usual metaphor for the Christian life is the word "walk." The early Christians were first called "the Way" (cf. Act 9:2 ; Act 18:25-26 ; Act 19:9 ; Act 19:23 ; Act 22:4 ; Act 24:14 ; Act 24:22 ). Believers are to live worthy lives (cf. Eph 4:1 ; Eph 4:17 ; Eph 5:2 ; Eph 5:15 ; Col 1:10 ; 1Th 2:12 ).
▣ "so that whether I come and see you or remain absent" This same truth about the need for consistency in our Christian life can be found in Php 2:12 and in Eph 6:6 as Paul admonishes Christian slaves to be diligent whether they are being watched by their masters or not. God is always present!
▣ "that you are standing firm in one spirit" This is a present active indicative. Paul often uses the phrase "standing firm" in one of two senses: (1) our position in Christ (cf. Rom 5:2 ; 1Co 15:1 ) or (2) our need to maintain Christlikeness (cf. Php 4:1 ; 1Co 15:1 ; 1Co 16:13 ; Gal 5:1 ; Eph 6:11 ; Eph 6:13-14 ; 1Th 3:8 ; 2Th 2:15 ). This is a call to church unity (cf. Act 4:32 ; Eph 4:1-6 ).
The concept of "one spirit" has been greatly debated. It can refer to the human redeemed spirit, or to the Holy Spirit. This context, as well as Php 2:1 , combines both aspects. Notice believers are to stand in one spirit, in one mind (psuchç). Unity is crucial (cf. Eph 4:1-6 ).
▣ "striving together" This is a present active participle. This syn compound is either (1) an athletic term for a team's participation in the Greek games or (2) a military term. We get the English term "athlete" from this Greek word (cf. Php 4:3 ; 2Ti 2:5 ). The Christian life as a spiritual battle is discussed in Eph 4:14 ; Eph 6:10-20 .
Notice NJB translation "battling, as a team with a single aim, for the faith."
▣ "For the faith of the gospel" The definite article is present which makes it "the faith." The context demands that this is used in the sense of Christian truths (cf. Eph 4:5 ; 1 Tim. 4:20; 2Ti 1:14 and Jud 1:3 ; Jud 1:20 ).
Believers ask many questions that the Bible does not address (the exact process of creation, the origin of Satan, the origin of angels, the exact nature of heaven and hell, etc.). Everything that is necessary for salvation and an effective Christian life has been revealed. Holy curiosity must not demand more than what has been given (revelation).
Php 1:28 "in no way alarmed by your opponents" This is a present passive participle which is used to describe a stampede of animals (cf. Act 18:9-10 ; 1Co 2:3 ). The opponents could be
1. local Jews, although there was no synagogue mentioned in Philippi
2. traveling Jewish opponents, as in Act 17:13 , or like the Judaizers of the Galatian churches (cf. Php 3:2-6 )
3. local pagans (cf. Act 16:16-21 )
4. local civil authorities (cf. Act 16:21-40 )
▣ "which is a sign of destruction for them" This Greek term, "sign," meant proof based on evidence (cf. Rom 3:25-26 ; 2Co 8:24 ). "Destruction" was a military metaphor which meant "to loose," "bring to nought," or "destroy." The Christians' fearless testimony and lifestyle were witnesses to the judgment of the opponents and the salvation of the believers.
▣ "but you" The "you" in both Php 1:28-29 is emphatic. What a contrast exists between believers and non-believers.
▣ "of salvation for you" This term is rather ambiguous, as in Php 1:19 . It could be used (1) in its full salvatory sense or (2) in its OT sense of physical deliverance (cf. Jas 5:15 ). In the context of false teachers and external persecution it is difficult to choose between the two options.
▣ "and that too, from God" The terms "sign" and "salvation" in Php 1:28 are both feminine while the term "that" is neuter. Therefore, the term "that" may refer to the courage God gives believers to face these opponents. This is a similar construction to Eph 2:8-9 where the "that" referred not to "grace" or "faith," which are also feminine, but to the whole process of salvation.
Php 1:29 "for to you it has been granted" This is an aorist passive indicative from the root charis (cf. Php 2:9 ; Rom 8:32 ). God's gracious gifts are the key both to salvation and the Christian life (cf. Php 1:28 ).
▣ "not only to believe in Him but also to suffer for His sake" These are two present infinitives which specify what God has given believers in Christ. One relates to continuing faith and the other to continuing maturity. It is hard for believers in modern western culture to discuss suffering. In the NT it was often the norm of the Christian life (cf. Act 14:22 ; Rom 8:17 ; 1Th 3:3 ; 2Ti 3:12 ; 1Pe 3:14 ; 1Pe 4:12-16 ). A brief breakdown of some of the purposes of suffering might be
1. it was beneficial for Christ (cf. Heb 2:10 ; Heb 5:8 ), therefore,
2. it will be beneficial for believers (cf. Php 2:10 ; Rom 5:3 ; Jas 1:2-4 ; 1Pe 1:6-7 ), and
3. it brings joyous assurance of believers' place in Christ (cf. Mat 5:10-12 ; Act 5:41 ; Jas 1:2 ; 1Pe 3:14 ; and 1Pe 4:12-16 )
Php 1:30 "experiencing the same conflict" The Philippian believers were undergoing persecution. The term "struggle," used so often by Paul, was either an athletic or military metaphor. We get the English word "agony" from this Greek word.
▣ "which you saw in me" We learn something of Paul's persecution at Philippi from Act 16:22-24 and 1Th 2:2 . Paul modeled Christianity for them and us.
DISCUSSION QUESTIONS to Php 1:27-30 This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is Paul asking the believers to do in Php 1:27 ?
2. Who are the opponents that are mentioned in Php 1:28 ?
3. How are suffering and persecution beneficial to believers?
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.
