Lectionary Calendar
Saturday, July 19th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Ellicott's Commentary for English Readers Ellicott's Commentary
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Philippians 1". "Ellicott's Commentary for English Readers". https://studylight.org/commentaries/eng/ebc/philippians-1.html. 1905.
Ellicott, Charles John. "Commentary on Philippians 1". "Ellicott's Commentary for English Readers". https://studylight.org/
Whole Bible (52)New Testament (18)Individual Books (13)
Introduction
[1.
Introduction (Philippians 1:1-11).
(1)
SALUTATION (Philippians 1:1-2).
(2)
THANKSGIVING for their âfellowship in the gospel,â uttered in perfect confidence and in deep personal affection (Philippians 1:3-8).
(3)
PRAYER for their growth in knowledge and judgment, which may guard them from âoffence,â and keep them in the things that are excellent (Philippians 1:9-11).]
Verse 1
(1) Paul and Timotheus, (the) servants of Jesus Christ.âTo the Philippian, as to the Thessalonian Church (see 1 Thessalonians 1:1; 2 Thessalonians 1:1), St. Paul does not think it needful to assert his apostleship; but writes, in a tone of affectionate and confident familiarity, as to those whom he could thoroughly trust. Here he and Timotheus are simply âservantsâ (not, as in our version, âthe servantsâ in any position of special eminence) âof Jesus Christââa title of humility assumed by St. James and St. Jude (James 1:1; Jude 1:1), but nowhere else by St. Paul without the addition of some title of apostolic authority. (Comp. Romans 1:1; Titus 1:1.) Even in Galatians 1:10 he declares that he is âthe servant of Christ,â chiefly to show that he cannot and need not âplease men.â It is to be noted also that here, as again (with Silas) in the Thessalonian Epistles, Timotheus is joined with St. Paul almost on a footing of equality whereas in other Epistles (see 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1), he is separated from the Apostle and distinguished as âTimotheus the brother.â This is probably to be accounted for partly by the absence of all necessity for assertion of his own apostleship, partly also by the fact that (with Silas) Timotheus was St. Paulâs fellow-worker in the conversion of the Macedonian Churches, and accordingly his chosen messenger to them from time to time (Acts 19:22; Acts 20:5).
The saints in Christ Jesus.âThe same expression is used in the salutations which commence other Epistles of this period (see Ephesians 1:1; Colossians 1:1): âthe saints and faithful in Christ Jesus.â
With the bishops and deacons.âIn this passage the word âbishopâ is, for the first time, used as a title, although in Acts 20:28 (âover which the Holy Ghost hath made you overseersâ) it is employed as a description of duty, with a distinct reference to its etymological meaning and origin. In the Pastoral Epistles we find it similarly used (as 1 Timothy 3:2; Titus 1:7). There is now no questionâand but for supposed ecclesiastical necessities there never could have been any questionâthat in Holy Scripture, as also in the First Epistle of an Apostolical Father (St. Clement to the Corinthians, Php. 19), the two titles of âbishopâ and âpresbyterâ are applied to the same personsâthe latter, however, being in St. Paulâs Epistles the more frequent and conventional term, while the former seems almost always used with reference to its actual meaning. The two titles are of diverse origin. The âpresbyter,â or âelder,â is a Jewish title, so directly descended from the synagogue that the institution of the presbyterate is not, like that of the diaconate, recorded as a historical creation in the Church. The title of âbishop,â or âoverseer,â is of heathen origin, used in classical Greek for a commissioner from head-quarters, applied in the LXX. to various secular offices (2 Kings 11:19; 2 Chronicles 24:12-17; Nehemiah 11:9; Nehemiah 11:14; Nehemiah 11:22; Isaiah 60:17). The former is simply a title of dignity, like the many derivations from the Latin senior which have passed into modern language. The latter is a title of official duty. Like the word âpastorâ and âapostle,â it belongs properly only to the Lord Jesus Christ, who is the âApostle of Godâ (Hebrews 3:1), and âthe Shepherd and Bishop of our soulsâ (1 Peter 2:25); but derivatively to His ministers, as having the oversight of His Church. This is directly shown in the application of the title to the Ephesian presbyters (Acts 20:28; see also 1 Peter 5:1-2), and the idea of responsible oversight is brought out clearly in the description of the office of the âbishop âin 1 Timothy 3:1-7. The in-different use of the two names is made absolutely clear in Titus 1:5-7 : âOrdain elders in every city . . . if any be blameless . . . For a bishop must be blameless as a steward of God.â It is only necessary to remark briefly that this identification of the two titles (of which St. Clementâs Epistle is the last example) in no way weakens the significance of the undoubted historical fact of the development of what we call the Episcopate in the early part of the second century, and the overwhelming probability of its origination, under the sanction of St. John, when the representatives of the higher order of the Apostolate passed away.
The name âdeaconâ is also used for the first time, unless, indeed, as is probable, it is applied officially to Phoebe in Romans 16:1. Although the office of the Seven, in Acts 6:1-7, is undoubtedly the germ of the diaconate, and although the cognate words (âministrationâ and âserveâ) are used in connection with them (see Philippians 1:1-2), yet the actual title of deacons is nowhere given to them.
This mention of the ministers as distinct from the Church in salutation is unique. It has been conjectured, with great probability, that in the Letter of the Philippian Church, which no doubt accompanied the mission of alms by Epaphroditus, the presbyters and deacons were so distinguished; as in the letter of the Council at Jerusalem, according to the ordinary reading of Acts 15:23 (âthe apostles and elders and brethrenâ). Some ancient authorities held that Epaphroditus was âthe apostleâ (or what we should call the bishop) of the Church at Philippi, and that he is not named here simply because he was with St. Paul: so that in the Philippian Church the three orders were already represented. (But on this see Philippians 2:25.)
Verses 2-26
[2.
Statement of St. Paulâs condition at Rome (Philippians 1:12-26).
(1) THE RAPID PROGRESS OF THE GOSPEL through his bonds, and through the preaching of others, whether in strife or in goodwill (Philippians 1:12-18).
(2)
HIS REJOICING THEREAT; his desire to depart and be with Christ, and his confidence, nevertheless, that he will abide in the flesh and see them again (Philippians 1:19-26).]
(12-18) In these verses St. Paul, evidently anxious that the Philippians should not âfaint at his tribulations for themâ (comp. Ephesians 3:13), points out that his imprisonment tended to further the gospel: first, directly, by the opportunity which it afforded him of preaching, and next, indirectly, by the stimulus which it gave to the preaching of others, whether âof envy and strifeâ or âof good will.â
Verses 3-4
(3, 4) I thank my God . . .âThese verses more accurately rendered will run thus: I thank my God upon all my remembrance of you at all times, in every prayer of mine for you all, uttering that prayer with joyâi.e., with joyful confidence. The sense, however, is not materially altered. The emphatic earnestness of thanksgiving is seen in the reiteration which runs through the passage, and its absolute universality of scope is no less clearly marked. The closest parallel is again in the Epistles to the Thessalonians (see 1 Thessalonians 1:2; 2 Thessalonians 2:3), although in every Epistle, except the Epistle to the Galatians, there is an opening of thanksgiving.
Verses 3-8
(3-8) In these verses St. Paul strikes that keynote of joy and confidence, which is dominant throughout the whole Epistle, and which is singularly remarkable when we remember that it was written in captivity, in enforced absence from the familiar and well-loved scenes of his apostolic labour, and with the knowledge of faction and jealousy, taking advantage of that absence. The words âjoyâ and ârejoiceâ occur no less than thirteen times in this short Epistle; they express what his own feeling is, and what he desires that theirs should be.
Verse 5
(5) For your fellowship in the gospel.âMore properly, towards the gospel, or, as affecting the gospel. The construction is illustrated by the more limited use of the same Greek word (as in Romans 15:26; 2 Corinthians 9:13) in the sense of âcontributionâ; in which case the word âtowardsâ introduces the objects of the almsgiving there specified. Accordingly St. Paul must be taken here to mean the fellow-working of the Philippians in the ministry of the gospel, of which he speaks still more distinctly in Philippians 1:7. That fellow-working had been shown (see Philippians 4:15) even âin the beginning of the gospel,â by a contribution to St. Paulâs needsânot perhaps his personal needs onlyâwhich from them, and (so far as we know) from them only, he consented to accept.
Verse 6
(6) That he who hath begun (or rather, who began) a good work in you will also (see margin) finish it.âThe ground of St. Paulâs confidence in their perseverance is the belief that it was Godâs grace which began the good work in them, and that, not being resisted (as was obvious by their enthusiasm for good), He would complete what He had begun. In his view, Godâs grace is the beginning and the end; manâs co-operation lies in the intermediate process linking both together. This is made still plainer in Philippians 2:12-13.
The day of Jesus Christ.âSo also in Philippians 1:10; Philippians 2:16, âthe day of Christ;â and in 1 Corinthians 1:8, âthe day of our Lord Jesus Christ;â in all other Epistles âthe day of our Lordâ (as in 1 Corinthians 5:5; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2); or, still more commonly, both in Gospels and Epistles, âthat day.â As is usual in the Epistles, the day of the Lord is spoken of as if it were near at hand. St. Paul, in the Second Epistle to the Thessalonians (Philippians 2:2, et seq.), declines to pronounce that it is near; yet does not say that it is far away, and only teaches that there is much to be done, even in the development of Anti-Christian power, before it does come. It is of course clear that, in respect of the confidence here expressed, it makes no difference whether it be near or far away. The reality of the judgment as final and complete is the one point important; âthe times and seasonsâ matter not to us.
Verse 7
(7) It is meet.âRather, it is but right, or just; it is but your due.
To think this of you all.âRather, to be in this mind; to have this feeling on behalf of you all. The word here rendered âto thinkâ is used with especial frequency in this Epistle (see Philippians 2:2; Philippians 2:5; Philippians 3:15; Philippians 3:19; Philippians 4:2; Philippians 4:10), as also in the Epistle to the Romans (Romans 8:5; Romans 11:20; Romans 12:3; Romans 12:16; Romans 14:16; Romans 15:5). It is variously rendered; but it always refers, not to a single definite opinion, but to an habitual conviction or feeling.
I have you in my heart.âThis (and not the marginal reading) is to be taken. The original is, grammatically speaking, ambiguous, but both the order and the context are decisive. Compare, for the sense, 2 Corinthians 3:2, âYe are our epistle, written in our hearts.â
Both in my bonds, and in the defence and confirmation of the gospel.âThese words are certainly to be connected, as in our version. St. Paul unites his bonds with âthe defence and confirmation of the gospelââthat is, with his pleading for it against objections, and establishment of it by positive teachingâon the ground stated in Philippians 1:12-13, that these, his bonds, had tended âto the furtherance of the gospel.â He accepts the help sent him by the Philippians, in which they had (see Philippians 4:14) âcommunicatedâ (in the original the word used is the same as here) âwith his affliction,â as a means of fellowship with him in the whole of this work of evangelisation. It is true that in Philippians 1:30 he speaks of the Philippians as having themselves to undergo âthe same conflictâ as his own; but the expression âin my bonds, &c.,â can hardly be satisfied simply by this kind of fellowship.
Ye all are partakers of my grace.âHere, on the contrary, the marginal reading is preferable. Ye are all partakers with me of the graceâi.e., of the privilege described in Ephesians 3:8. âUnto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.â See below, Philippians 1:29; âTo you it is givenââthat is (in the original), âgiven as a graceâânot only to believe on Him, but also to suffer for His sake.â
Verse 8
(8) God is my record.âWe have a similar adjuration in Romans 1:9; 2 Corinthians 1:23; 1 Thessalonians 2:5; 1 Thessalonians 2:10. These instances show in what sense St. Paul interpreted such commands as the âswear not at allâ of Matthew 5:34.
In the bowels of Jesus Christ.âThe use of the word, which we translate (not very happily or correctly) by âbowels,â is common with St. Paul. (See 2 Corinthians 6:12; 2 Corinthians 7:15; Colossians 3:12; Philemon 1:7; Philemon 1:12; Philemon 1:20.) It corresponds to our use of âheartâ as the seat of affectionâthe word âheartâ itself in the New Testament being employed, in a wider sense, to signify the whole inner man. (See Ephesians 1:18 : âthe eyes of your heart being enlightened,â and Note there.) But the phrase here is striking and even startling. âI long after youâ (says St. Paul) âin the heart of Jesus Christ.â He can say (as in Galatians 2:20), âI live, yet not I, but Christ liveth in me.â Hence the deep yearning of love which he feels for them he knows to be an emanation, faint indeed, but true, from the âheart of Jesus Christâ dwelling in him.
Verse 9
(9) That your love may abound more and more in knowledge.âThe original verb here signifies to âoverflow,â a sense which our word âaboundâ properly has, but has in general usage partially lost; and St. Paulâs meaning clearly is that love shall not only primarily fill the heart, but âoverflowâ in secondary influence on the spiritual understanding. (1) The âknowledgeâ here spoken of is the knowledge gradually rising to perfection, so constantly alluded to in these Epistles. (See Ephesians 1:17, and Note there.) Since it is clearly a personal knowledge of God in Christ, it may be gained, under His inspiration, by one of many processes, by thought, by practice, by love, by devotion, or, perhaps more properly, by some or all of these combined. Here St. Paul singles out the way of loveâthe enthusiasm of love to God and man which he knew that the Philippians hadâand prays that it may overflow from the emotional to the intellectual element of their nature, and become, as we constantly see that it does become in simple and loving characters, a means of spiritual insight, in âknowledge and all judgment,â or rather, all perception. (2) The word âperceptionâ properly applies to the senses, and seems here to signify the insight which recognises a truth as the eye recognises an object. In the same sense (Hebrews 5:14) Holy Scripture speaks of those who âby use have their senses exercised to discern good and evil.â In fact, the âperceptionâ here spoken of differs from knowledge in dealing not with general principles, but with concrete examples and questions. (3) Accordingly he connects with it, as a direct consequence, the power of âapprovingâ or âtestingâ the things that are excellent. Now the word here translated âexcellentâ carries with it the idea of distinctive and relative excellence, conspicuous amidst what is either evil or defective. To âtestâ is obviously first to distinguish what is the best, and then by trial to prove its absolute goodness. Clearly the process may be applied either speculatively to truths or practically to duties. In Romans 2:18, where exactly the same phrase is used, the latter application is made.
Verses 9-11
(9, 10) If we study carefully the opening thanksgivings and prayers of St. Paulâs Epistles, we may note that he always thanks God for what is strong in the Church to which he writes, and prays God for the supply of that in which it is weak. Here he thanks God for the characteristic enthusiasm and large-heartedness of the Philippians; he prays for their advance in knowledge, perception, judgmentâthe more intellectual and thoughtful side of the Christian characterâin which they, and perhaps the Macedonian Churches generally, were less conspicuous. In the opposite case of the Corinthian Church (see 1 Corinthians 1:4-10), he thanks God for their richness in all utterance and all knowledge, but he bids them âwaitâ for Him who shall âestablish them as blameless,â and exhorts them to unity and humility.
(9-11) In this sentence, the original shows that there is not the three-fold parallelism which our version would suggest. St. Paulâs immediate prayer is that âtheir love may abound in knowledge and all judgment.â To this is subjoined, as an immediate consequence, âthe proving the things that are excellent.â The final result of the knowledge and judgment so applied, is âthat they may be sincere and without offence.â
Verse 10
(10) That ye may be sincere and without offence.âThis St. Paul contemplates as the result of thoughtful and discriminating judgment. The word âsincereâ (used only here and in 2 Peter 1:3), and the corresponding substantive, âsincerityâ (1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17), although there is some uncertainty as to their derivation, undoubtedly signify purity tested and found clear of all base admixtures. The word âwithout offenceâ is used in Acts 24:16 (âa conscience void of offenceâ) for that which is free from the stumbling of error; and in 1 Corinthians 10:32 (âgiving none offenceâ) for that at which none will stumble. The latter sense (nearly equivalent to the âunreprovableâ of Colossians 1:22) better suits this passage. For âsincereâ describes the positive aspect of purity; âwithout offenceâ the more negative aspect, in which it is found to present no excuse for fault-finding or scandal. It is, therefore, the âsincerity,â not of unconscious innocence, but of well-tried and thoughtful purity, proof even against suspicion, which St. Paul describes as the perfect fruit of love âoverflowing in knowledge.â
Verse 11
(11) The fruits of righteousness is an Old Testament phrase (see Proverbs 11:30; Amos 6:12), used also in James 3:18; Hebrews 12:11. It may mean (as in these last two passages) ârighteousness as a result,â or (in the common sense of âfruitâ) the âresult of righteousness.â As the participle is properly âhaving been filled,â thus referring, not to the future day of Christ, but to the whole time which that day shall complete, the former sense seems preferable. The righteousness which is âthrough Jesus Christ,â ânotâ (as St. Paul says below, Philippians 3:9) âour own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God,â is clearly the likeness of Christ, and therefore in itself an all-sufficient fruit. Filled with it, we are (see Ephesians 3:19) âfilled with all the fulness of God.â
Unto the glory and praise of God.â(Comp Ephesians 1:6; Ephesians 1:12; Ephesians 1:14.) In accordance with our Lordâs own teaching: âLet your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.â (See also 1 Corinthians 10:31.)
Verse 12
(12) The things which happened unto meâviz., since he parted from them (see Acts 20:6)âhis arrest at Jerusalem, and the long captivity of years, first at Cæsarea, then at Rome. Nothing could have appeared to be a more fatal blow to the progress of the gospel; but St. Paul assures them that âratherâ (i.e., on the contrary) all these things tended to its furtherance. He had intended to see Rome (Acts 19:21; Romans 15:23-24), since his work in Greece and Asia was now over. He did visit it, although in chains; and his acquaintance with the Roman soldiers at Cæsarea probably prepared for him an opening at Rome, which he could not otherwise have found, even into Cæsarâs household.
Verse 13
(13) My bonds in Christ are manifest.âProperly, My bonds are made manifest as in Christâi.e., my captivity is understood as being a part of my Christian life and work, and so becomes a starting-point for the preaching of the gospel. So St. Paul made it to the Jews (Acts 28:20), âFor the hope of Israel am I bound in this chain.â (Comp. Ephesians 6:20, âI am an ambassador in bonds.â)
In all the palace, and in all other places.âThe word âpalaceâ is prætorium. It is elsewhere used in the New Testament: first, of the palace of Pilate; in Matthew 27:27, Mark 15:16, apparently, of the soldiersâ guardroom, or barrack; in John 18:28; John 18:33; John 19:9, of âthe hall of judgment;â and next in Acts 23:35, of the âjudgment hall of Herod,â evidently forming a part of the palace of Felix. (It may be noted that coincidence with this last passage is the chief, and almost the sole, argument for the untenable idea that this Epistle belongs to the Cæsarean and not the Roman captivity.) Its sense here has been disputed. It has been variously interpreted as the emperorâs palace, or the praetorian barrack attached to it, or the prætorian camp outside the walls. Its original meaning of âthe head-quarters of a generalâ would lend itself well enough to any of these, as a derivative sense. The first or the second sense (which is virtually the same) is the interpretation of all ancient commentators, and suits best with the mention of âCaesarâs householdâ in Philippians 4:22, but not very well with the historical statement in Acts 28:16-30, that St. Paul dwelt âin his own hired house,â âwith a soldier that kept him.â The other sense suits better with this last statement, and also with the delivery of the prisoner âto the captain of the guard,â i.e., literally, the commander of the camp, or prætorian prefect, and perhaps with abstract probability in the case of an obscure Jewish prisoner. But the difficulty is that, although the word might be applied to any of these places, yet, as a matter of fact, it is not found to be so applied. Moreover, we notice here that the words âin all other placesâ are an inaccurate rendering of a phrase really meaning âto all the restâ (see marginal reading). The connection therefore seems even in itself to suggest that the âprætoriumâ may more properly refer to a body of men than to a place. Accordingly (following Dr. Lightfoot), since the word âprætoriumâ is undoubtedly used for the âprætorian guard,â it seems best to take that sense here. âMy bondsâ (says the Apostle) âare known in all the prætorian regimentsââfor the soldiers, no doubt, guarded him by turnsââand to all the rest of the world, whether of soldiers or of citizens.â This would leave it an open question where St. Paul was imprisoned, only telling us that it was under praetorian surveillance;
Verse 14
(14) And many (properly, the greater number) of the brethren in the Lord.âThe words âin the Lordâ should be connected with âtrusting,â as in Philippians 2:24; Galatians 5:10; 2 Thessalonians 3:4. As connected with the word âbrethren,â they are unmeaning; whereas St. Paul constantly uses them (especially in these Epistles), generally with a verb or verbal adjective, and always to convey some distinct idea. That the words âin my bondsâ follow constitutes no difficulty. âIn the Lordâ expresses the ground of confidence; âin my bondsâ simply the occasion and circumstances.
Waxing confident by my bonds.âThere is a two-fold sense here, corresponding to the two-fold division of preachers made below. Those who preached Christ âof contentionâ trusted in St. Paulâs captivity as giving them scope; those who preached âof good willâ found in it a striking example of evil overruled to good, and so gained from it fresh encouragement.
Verse 15
(15) Of envy and strife.âExplained below as of âcontention,â or, more properly (as in Philippians 2:3, and in Romans 2:8; 2 Corinthians 12:20; Galatians 5:20), of factiousness, or âparty spirit.â It seems impossible to doubt that this refers to the Judaising party, St. Paulâs old antagonists. The whole tenor of the Epistle to the Romans shows how strong a Judaic element there was in Roman Christianity. Even in approaching Rome, we may gather from Acts 28:15, that the Apostle had felt doubtful of his reception there by the Church. His formal renunciation of the obstinate Jews, and proclamation that the Gentiles would hear what they had rejected, might excite against him not only the unbelieving Jews, but the Jewish and still more the Judaising Christians. The party âof Cephasâ and the party âof Paulâ might be placed in strong antagonism more easily than even at Corinth.
Verse 16
(16) Not sincerely.âThis version conveys an incorrect impression. The original is ânot purely,â i.e., not with unmixed and single-minded enthusiasm for Christ. St. Paul does not impute to them hypocrisy, but an admixture of partisanship, and therefore of a narrow-minded hostility to him.
To add affliction.âThe true reading, to stir up affliction, or oppressive severity (properly, pressure, or galling), perhaps suggests as most probable the meaning (adopted by Chrysostom here) of âstirringâ the minds of St. Paulâs jailors to an increased severity, which might prevent his preaching to all âwithout hindrance.â The uneasiness of the Government in relation to the Jewish population at Rome is well known. The growth of a secret society (for such Christianity was held to be) among them might easily induce greater severity towards a leader of the sect. (Compare Philippians 1:19-20, in which St. Paul states his confidence that this malignant policy would be disappointed.)
Verse 18
(18) The contrast of this verse with such passages as 2 Corinthians 12:4âwhere the Judaisers at Corinth are said to preach âanother Jesus and a different gospel;â with Galatians 1:6âwhere their gospel is declared to be âa different gospel,â and not merely a variety of the same (see Note there); and even with the emphatic warning as to Philippi, in Philippians 3:2-16, is singularly instructive. St. Paul, in the words âin pretenceâ and âin truth,â is speaking of the motives of the preachers, not of the substance of their preaching. For the latter he cares much; for the former nothing. When (as at Corinth) the rejection of his personal authority was bound up with rejection of his apostolic doctrine, he rebukes it vehemently; when (as here) there was no such connection, it is to him a very small thing. But we may also gather from this that, whatever might be the case at Philippi, at Rome St. Paulâs Epistle had done its work, and the battle of principle was won; even at Colossæ it had wholly changed its character (see Colossians 2:16-23), and its old phases had passed away. The differences between the parties at Rome were no longer fundamental, although, as so often is the case, the bitterness of division might remain. âEvery way Christ was preached,â and accepted as justifying through faith. This being so, St. Paul could rejoice. Even an imperfect Christianity, with something of narrowness, and perhaps of superstitious formalism, cleaving to it, was as different from the gross heathenism which it superseded, as light from darkness.
Yea, and will rejoice.âProperly, I shall rejoice to the end. The words lead on to the next verse, which gives the reason of this persistent rejoicing.
Verse 19
(19) Shall turn to my salvation.âOr, literally, shall issue in salvation to me. The word âsalvationâ does not appear to be used here in its ordinary sense, that is, of primary or ultimate salvation from sin in Christ, but in the sense of âsafety.â The enemies of the Apostle thought to stir up fresh danger and difficulty for St. Paul; but the attempt (he says) will only turn out to his safetyâa safety which he believes (see Philippians 1:25-26) will be shown âin life,â by his actual release and return to his beloved churches, but which, if God so wills it, will be at least equally manifested in the âdeath,â which would bring him safe home to Christ. In either case he will be safe from all the enmity both of open sin and of malignant jealousy.
Through your prayer, and the supply of the Spirit.âThis overruling of all enmity to his safety he hopes for through the intercession of the Philippian Church (comp. Philemon 1:23), and the fresh supply of grace which, through such intercession, may be given to him. For the word âsupplyâ in this sense see Ephesians 4:15; and comp. Galatians 3:5; Colossians 2:19.
The Spirit of Jesus Christ.âOf the application of this name to the Holy Ghost we have instances in Romans 8:9; 2 Corinthians 3:17; Galatians 4:6; 1 Peter 1:11. Of these the first is the most notable, since in two clauses of the same sentence we have first âthe Spirit of God,â and then âthe Spirit of Christ.â He who is âsent by the Father in the name of the Sonâ (John 14:26), and whose regeneration of the soul is the working out the image of Christ in it, may well be called âthe Spirit of Christ.â But the name has always some specialty of emphasis. Thus here, the whole conception of the passage is of Christââto me to live is Christ;â hence the use of this special and comparatively rare name of the Holy Ghost.
Verses 19-24
(19-24) In these verses, under the power of that feeling of joy of which he speaks above, St. Paul unveils to the Philippians his most sacred aspirations and convictions, and the division of feeling in his own soul between longing for rest and consciousness of work yet to be done. There is a still fuller disclosure of a similar âspiritual experienceâ in 2 Corinthians 4:8; 2 Corinthians 5:15. It is rare in the apostolic writings. St. Paul seems, in 2 Corinthians 6:11, almost to apologise for disclosing what is usually kept, in delicacy and reverence, for God alone.
Verse 20
(20) My earnest expectation.âThe word is only found here and in Romans 8:19 (where see Note). It implies an intense and almost painful longing for some crisis, a dulness of suspense lighted up with hope. The phrase is one of the many indications that the joyful and confident tone so often noticed in this Epistle came not from the absence of yearning for the freedom and activity of apostolic life, but from the victory over such longings through faith. Whatever the crisis might be, St. Paul looked eagerly for it.
In nothing I shall be ashamed.âThe phrase is elsewhere used by St. Paul with especial reference to the shame which comes from hopes disappointed and professions unfulfilled. (See 2 Corinthians 7:14; 2 Corinthians 9:4; 2 Corinthians 10:8. Compare also the quotation from Isaiah 28:16 in Romans 9:33; 1 Peter 2:6.) For (he says) âhope (fulfilled) maketh not ashamedâ (Romans 5:5). So probably here; he trusts that in the hour of trial the confidence which he has felt and professed of being âable to do all things through Christ who strengthenth himâ (see Philippians 4:13) may not come to shameful failure, but may âmagnify Christ in all boldness of speech.â There is a subtle touch of true Christian feeling in the fact that, when he speaks of the chance of failure, he uses the first person: âI shall be ashamed;â but when of triumph, it is âChrist shall be magnifiedâ in me. If he fails, it must be through his own fault; if he triumphs, it will be through his Masterâs strength.
In my body, whether it be by life, or by death.ââIn my body:â The phrase is, no doubt, suggested mainly by the idea of deathâthe death of a martyr in bodily torture or shame. There is the same connection of idea in 2 Corinthians 4:10 : âalways bearing about in the body the dying of the Lord Jesus, so that the life also of Jesus may be made manifest in our body.â But while the word âfleshâ is used in the New Testament in a bad sense, the âbodyâ is always regarded as that in which we may âglorify Godâ (1 Corinthians 6:20) by word and deed. It is not merely a vesture of the soul, but a part of the true man (1 Thessalonians 5:23), having membership of Christ, and being the temple of the Holy Ghost (1 Corinthians 6:15-19). In this passage the whole idea is of Christ in him; hence his body is spoken of as simply the tabernacle of the indwelling presence of Christ, and devoted only to âmagnifyâ Him.
Verse 21
(21) To live is Christ.âThis, of course, means âChrist is my life,â yet not in the sense that He is the source and principle of life in us, but that the whole concrete state of life is so lived in Him that it becomes a simple manifestation of His presence. The opposition in the passage is between the states of living and dying (or being dead), not between the principles of life and death. It is, therefore, in some sense distinct from the cognate passagesâColossians 3:3-4, âYe are dead, and your life is hid with Christ in God. . . . Christ is our life;â and Galatians 2:20, âI live, yet not I, but Christ liveth in me.â Those passages set forth the cause; this the result. If Christ be the principle of life in us, then whatever we think and say and do, exhibiting visibly that inner life, must be the manifestation of Christ.
To die is gain.âThis follows from the other. Death is a new stage in the progress of union with Christ. So we read in 2 Corinthians 5:6-7, âKnowing that, whilst we are at home in the body, we are absent from the Lord . . . we are willing rather to be absent from the body, and to be present with the Lord.â âTo departâ (see Philippians 1:23) is, in a higher sense than can be realised here, âto be with Christ.â
Verse 22
(22) But if I live in the flesh . . .âThe translation of this verse in the Authorised version is inaccurate, and perhaps a gloss to soften the difficulty of the original. The exact translation is, But if to live in the flesh this is to me a fruit of work, and what (or, what also) I shall choose I know not. The construction is clearly broken by emotion or absorption in thought; it can only be supplied by conjecture. If (as in 2 Corinthians 2:2) the word âand,â or âalso,â can be used to introduce the principal clause (âwhat then I shall choose,â &c.), the construction will be correct, though harsh. If otherwise, we must suppose either that the sentence is broken at the word âwork,â or that the whole should run, But what if to live in the flesh is a part of work? And what I shall choose, I know not, &c. But though the construction is obscure, the sense is plain. St. Paul had said, âto die is gain.â But the thought crosses him that to live still in the flesh, this and this only is (i.e., carries with it) a fruit of apostolical labour, in souls brought to Christ or built up in Him. Accordingly what to choose he knows not. For in such a harvest there is a gain, which outweighs his own personal gain on the other side.
I am in a strait betwixt (the) two.âThe word here used signifies âto be hemmed in,â or âconfined,â and is generally associated with some idea of distress (as in Luke 8:45; Luke 19:43), not unfrequently with the pressure of disease (Matthew 4:24; Luke 4:38; Acts 28:8). Our Lord uses it of mental distress in Himself (Luke 12:50): âHow am I straitened till it be accomplished!â Here the sense is clear. St. Paulâs mind is âhemmed inâ between two opposing considerations, till it knows not which way to move, even in desire.
Verse 23
(23) Having a desire . . .âProperly, having my own desire for departure. The verb âdepartâ corresponds exactly to the substantive used in 2 Timothy 4:6, âThe time of my departure is at hand.â It is itself used only here and in Luke 12:36, âWhen he shall return (break up) from the wedding.â The metaphor is drawn either from âloosingâ from the shore of life, or (perhaps better) from striking tents and breaking up a camp. The body (as in 2 Corinthians 5:1) is looked upon as a mere tabernacle. Each day is a march nearer home, and death is the last striking of the tent on arrival.
To be with Christ.âThis is contemplated by St. Paul as the immediate consequence of death, even while still âout of the body,â and before the great day. The state of the faithful departed is usually spoken of as one of ârestâ (1 Corinthians 15:51-52; 1 Thessalonians 4:14-16; Revelation 14:13), although not without expectation and longing for the consummation of all things (Revelation 6:10-11). Such a condition of rest, and suspension of conscious exercise of spiritual energy, is, indeed, that which human reason and analogy would suggest, so far as they can suggest anything on this mysterious subject. But such passages as this seem certainly to imply that this rest is emphatically a ârest in the Lord,â having an inner consciousness of communion with Christ. His âdescent unto Hades,â not only brings out the reality of the unseen world of souls, but also claims it as His. As on earth and in heaven, so also in the intermediate state, we are âever with the Lord;â and that state, though not yet made perfect, is spiritually far higher than this earthly life. The original here is an emphatic double comparative, âfar, far better.â
Verse 25
(25) I know.âThe word is not to be pressed too far. It is simply, âI feel certain;â and it is obvious to remark that in Acts 20:25 it is used by St. Paul of a conviction (that he would âsee the faceâ of the Ephesians âno moreâ) which, so far as we can follow out the history, was not verified. The apostolic inspiration, like the apostolic power of miracle, was a gift relative to the apostolic work, not necessarily extending beyond it.
Abide and continue with you.âThe latter verb is in the original a compound of the former, âI shall abide,â and âshall abide side by side with you.â It was for their sakes that it was needful for him to live. Hence to the simple idea âI shall abide,â it was natural to add at once the phrase âwith you,â or âfor you,â as explaining the very object of his abiding in the flesh.
For your furtherance and joy of faith.âIn these words St. Paulâs presence with them is spoken of, first, as in some degree necessary for their spiritual advance; next, as being to them a gift of God for their joy and comfort, even beyond what was actually necessary. (See the next verse.)
Verse 26
(26) That your rejoicing may be more abundant.âThe word translated ârejoicingâ is that favourite word of St. Paul, which signifies a ground of âboasting,â or exultation. It is used both of blessing beyond strict necessity, and of service beyond legal duty; in both of which there is ground for joy and thankfulness. This is, perhaps, best seen in 1 Corinthians 9:15-18, where he declares that the simple preaching of the gospel is ânothing to boast of,â but that the preaching it without cost is âthe boasting,â of which he says that he would ârather die than that any man should make it void.â (Comp. also the use of the same word in Philippians 2:16, and in Romans 4:2; 1 Corinthians 5:6; 2 Corinthians 1:14; 2 Corinthians 5:12; 2 Corinthians 9:3.) Here, therefore, St. Paul speaks of them as having in him, and in their connection with him, a cause of boasting, or rejoicing, just as in 2 Corinthians 1:14 (âWe are your rejoicing, even as ye also are oursâ), and declares that this will become âmore abundantâ by his coming to them again.
In Jesus Christ for me.âThe original runs, âin Christ Jesus in me.â The parallelism is instructive: all Christian rejoicing, or confidence, is primarily âin Christ Jesus,â even if it be secondarily âinâ His servants. The suggestion of this idea here softens the apparent self-consciousness of the previous words. Comp., in 2 Corinthians 11:12, his declaration of reluctance and distaste for the âboastingâ of his apostolic authority and work, which was forced upon him.
By my coming to you again.âSee in 1 Timothy 1:3 the evidence of the fulfilment of this confident expectation.
Verse 27
(27) Let your conversation . . .âThe original is here (as in the famous passage, Philippians 3:20), Use your citizenship (that is, of the kingdom of heaven) worthily of the gospel of Christ. The same word is employed by St. Paul in Acts 23:1 (âI have walked in all good conscience before Godâ), with an obvious reference to his citizenship in the chosen nation of Israel. Its use in this Epistle is suggestiveâboth as natural to one contemplating the great imperial city, and writing to the people of a Roman colony proud of their full citizenship, and also as leading on to that great conception of the unity of the Church in earth and in heaven, which is the main subject of the Ephesian, and in some degree of the Colossian, Epistle.
In one spirit, with one mind.âRather, in one spirit, one soul. The phrase âin one spiritâ may refer to the spirit of man, or to the Spirit of God. If it be intended to be strictly parallel to the âone soulâ (which has no separate preposition in the Greek), the former sense is manifestly suggested. If, however, the words âwith one soulâ be connected, as is not unnatural, with âstriving together,â this suggestion falls to the ground; and the usage of this Epistle (see especially Philippians 2:1-7), and the other Epistles of the same period (Ephesians 2:18-22; Ephesians 3:5; Ephesians 5:18; Ephesians 6:18; Colossians 1:8), certainly favours the latter interpretation. In either case âthe soulâ (as in the famous three-fold division of menâs nature in 1 Thessalonians 5:23) is that element of humanity which is the seat of emotion and passion. (Comp. the âone heart and one soulâ of Acts 4:32.) This element the Christianity of the New Testament, unlike Stoicism or asceticism, will not crush, but enlist, as it enlists the body also, in the free service of God.
Striving together for the faith.âProperly, with the faith. The faith of the gospelâthe power of Christianityâis personified. The Philippians are to be combatants on the same side against the same foes (compare the use of the same word in Philippians 4:3). The metaphor seems drawn from the games, as is seen by the use of the simple verb in 2 Timothy 2:8, âIf a man strive . . . he is not crowned, except he strive lawfully.â In the exhortation to stand fast (comp. Ephesians 6:13-14) we have the element of passive endurance, here of active and aggressive energy.
Verses 27-30
[3.
Exhortation (Philippians 1:27 to Philippians 2:4).
(1)
To STEADFASTNESS AND CONFIDENCE UNDER PERSECUTION (Philippians 1:27-30).
(2)
To UNITY OF SPIRIT, based on humility and self-forgetfulness (Philippians 2:1-4).]
Verse 28
(28) Terrified.âThe original word is strongâstarting, or flinching, like a scared animal.
Which (that is, your fearlessness) is . . .âThis fearlessness, in the absence of all earthly means of protection or victory, is a sign of a divine âstrength made perfect in weaknessâ (2 Corinthians 13:9)ânot a complete and infallible sign (for it has often accompanied mere fanatic delusion), but a sign real as far as it goes, having its right force in harmony with others. The effect which it had on the heathen themselves is shown even by the affected contempt with which the Stoics spoke of it, as a kind of âmadness,â a morbid âhabit,â a sheer âobstinacy.â (See Epictetus, iv. 7; Marc. Aurelius, Med. xi. 3.)
And that of God.âThese words apply to the word âtoken,â and so derivatively both to âperditionâ and âsalvation.â The sign is of God, because the gift of spiritual strength is of God, but it may be read by both sides. Like the pillar of Godâs presence, it is âa cloud and darknessâ to the one, but âlight by nightâ to the other.
Verse 29
(29) For (or, because) unto you it is given in the behalf of Christ.âThe force lies, first, in the phrase âit is givenâ (rather, it was given, from the beginning)âfor the original signifies âit was granted as a privilegeâ or âfavourâ (as in Acts 27:24; 1 Corinthians 2:12; Galatians 3:18)âand next in the words âon behalf of Christ.â The fearlessness of the Christian is a gift of God, not an inherent stoic self-sufficiency. It rests indeed upon the sense that it is a privilege to suffer (see Acts 5:41) in the cause of truth, yet still more on the belief that such suffering is for no abstract principle, but on behalf of Christ and with Christ. (See Philippians 2:17-18.)
Not only to believe . . .âThe original shows that St. Paul speaks as if he originally intended simply to say âit is given on behalf of Christ to suffer.â But to show whence the impulse of that brave willingness to suffer proceeds, he inserts ânot only to believe on Him,â and then finishes the sentence, âbut on His behalf to suffer.â
Verse 30
(30) Having the same conflict, which ye saw in me.âThe allusion is, of course, to the lawless scourging and imprisonment of Acts 16:22-24. How deeply this outrage impressed itself on the Apostleâs own mind we see, both by his conduct to the magistrates at the moment, and also by the allusion in 1 Thessalonians 2:2, to the time, when âwe had suffered before and were shamefully entreated, as ye know, at Philippi.â Here he uses the remembrance to suggest to the Philippians that their struggle was only the same which he had borne, and borne successfully. Similarly in 2 Timothy 3:10 (going back on the eve of death to the very beginning of his ministry to the Gentiles) he reminds Timothy of the persecutions âat Antioch, at Iconium, at Lystraâwhat persecutions I endured, but out of them all the Lord delivered me.â