Day 1357 of 1461 · 2030-09-18
Philippians 1:1–30
1Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and servants:
2Grace to you, and peace from God our Father and the Lord Jesus Christ.
3I thank my God whenever I remember you,
4always in every request of mine on behalf of you all, making my requests with joy,
5for your partnership in furtherance of the Good News from the first day until now;
6being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.
7It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace.
8For God is my witness, how I long after all of you in the tender mercies of Christ Jesus.
9This I pray, that your love may abound yet more and more in knowledge and all discernment,
10so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
11being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
12Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News,
13so that it became evident to the whole palace guard, and to all the rest, that my bonds are in Christ,
14and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.
15Some indeed preach Christ even out of envy and strife, and some also out of good will.
16The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains;
17but the latter out of love, knowing that I am appointed for the defense of the Good News.
18What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice.
19For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ,
20according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death.
21For to me to live is Christ, and to die is gain.
22But if I live on in the flesh, this will bring fruit from my work; yet I don’t know what I will choose.
23But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better.
24Yet to remain in the flesh is more needful for your sake.
25Having this confidence, I know that I will remain, yes, and remain with you all for your progress and joy in the faith,
26that your rejoicing may abound in Christ Jesus in me through my presence with you again.
27Only let your way of life be worthy of the Good News of Christ, that whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the Good News;
28and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God.
29Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf,
30having the same conflict which you saw in me and now hear is in me.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~902 words.
Matthew Henry. So in the New Testament, the good which is wished is spiritual good, grace and peace - the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. He had joy in them (Phi 1:4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls.
Jamieson–Fausset–Brown. Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15). through your prayer and the supply--The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)." turn to my salvation--"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So ALFORD and ELLICOTT.
John Calvin. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ. 6. 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. (Romans 14:8.) He expresses the way in which Christ will be magnified -- by full assurance. 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. 19 For 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.
Martin Luther. He unceasingly prays that he may live to see many come with him into such fellowship and be preserved therein until the day of the Lord Jesus Christ, who shall perfect and complete all the defects of this earthly life. How much greater the evil, how much more shameful and accursed, when manifested toward God who, in his infinite and ineffable goodness, conferred upon us while yet enemies to him and deserving of the fires of hell--conferred upon us, I say, not ten dollars, not a hundred thousand dollars even, but redemption from divine wrath and eternal death, and abundantly comforted us, granting us safety, a good conscience, peace and salvation! His confidence is firm regarding certain beginners in the faith, and he is so interested in their salvation he rejoices in it as much as in his own, seeming unable to thank God sufficiently for it.
C. H. Spurgeon, sermons. Come, then, beloved; we have before us the picture of a man, the two sides of whose existence will both of them bear inspection; we have hi life, we have his death: we have it said of his life, “to live is Christ,” of his death, “to die is gain;” and if the same shall be said of any of you, oh! ye may rejoice! But blessed be God, there is one place where death is not life’s brother, where life reigns alone; “to live,” is not the first syllable which is to be followed by the next, “to die.” There is a land where deathknells are never tolled, where winding-sheets are never woven, where graves are never digged. When men desire death we may not rest assured that they are therefore righteous, for they may desire it for wrong reasons; but if for right reasons they are panting to enter into another state, we may gather from this, not only that their minds are right with God, but that their faith is sanctified and that their love is fervent.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
The Good Man's Life and Death · Philippians 1:21
Come, then, beloved; we have before us the picture of a man, the two sides of whose existence will both of them bear inspection; we have hi life, we have his death: we have it said of his life, “to live is Christ,” of his death, “to die is gain;” and if the same shall be said of any of you, oh! ye may rejoice! But blessed be God, there is one place where death is not life’s brother, where life reigns alone; “to live,” is not the first syllable which is to be followed by the next, “to die.” There is a land where deathknells are never tolled, where winding-sheets are never woven, where graves are never digged. The heathen Solon said, “Call no man happy until he is dead; for you know not what changes may pass upon him in life.” We add to that—Call no man happy until he is dead; because the life that is to come, if that be miserable, shall far outweigh the highest life of happiness that hath been enjoyed on earth.
Paul's Desire to Depart · Philippians 1:23
When men desire death we may not rest assured that they are therefore righteous, for they may desire it for wrong reasons; but if for right reasons they are panting to enter into another state, we may gather from this, not only that their minds are right with God, but that their faith is sanctified and that their love is fervent. They are things which shall be shaken, and, therefore, will not remain in the day when God shall shake both heaven and earth. We have that within us which is not to be accounted for, if there be not a world to come, and especially, as believers, we have hopes, and desires, and aspirations, which cannot be fulfilled, and which must have been given us purposely to make us miserable, and to tantalize us, if there be not a state in which every one of these shall be satisfied and filled to the brim with Joy.
Full commentary on this passage
Matthew Henry
chapter
He begins with the inscription and benediction (Phi 1:1, Phi 1:2). He gives thanks for the saints at Philippi (Phi 1:3-6). He speaks of his great affection and concern for their spiritual welfare (Phi 1:7, Phi 1:8), his prayers for them (Phi 1:9-11), his care to prevent their offence at his sufferings (Phi 1:12-20), his readiness to glorify Christ by life or death (Phi 1:21-26), and then concludes with a double exhortation to strictness and constancy (Phi 1:27-30).
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1–2
We have here the inscription and benediction. Observe,
I. The persons writing the epistle - Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,
II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, Co2 1:24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, Co2 4:5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers - with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.
III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, Phi 1:2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Num 6:23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace - the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different wa…
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3–6
The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,
I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you - epi pasē tē mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.
II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.
III. He remembered them in prayer: Always in every prayer of mine for you all, Phi 1:4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.
IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God. - I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, Phi 1:5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation (Jde 1:3), and they obtain like precious faith with them, Pe2 1:1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such. - Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinōnia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians - a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them (Phi 1:6): Being confident of this very thing, etc. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as fro…
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7–8
The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, Phi 1:7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers - their receiving benefit by their ministry. Or, "You are partakers of my grace, you have joined with me in doing and suffering." They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart - dia to echein me en tē kardia humas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them - to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this (Phi 1:8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them (Phi 1:4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it."
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9–11
These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom 10:2; Joh 16:2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (Phi 1:10); or, as it is in the margin, Try the things which differ; eis to dokimazein, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Act 23:1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Act 24:16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph 5:27), and present believers faultless before the presence of his glory with exceeding joy, Jde 1:24. 6. That they might be a fruitful useful people (Phi 1:11): Being filled with the fruits of righteousness, etc. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeav…
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12–20
We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.
I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (Phi 1:12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, Ti2 2:9. They cannot imprison the word of God; that has its free course, though I am confined." But how was this?
1. It alarmed those who were without (Phi 1:13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people - Regis ad exemplum totus componitur orbis.
2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job 17:8, Job 17:9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, Phi 1:14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.
II. He suffered from false friends as well as from enemies (Phi 1:15, Phi 1:16): Some preach Christ even of envy …
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21–26
We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, Phi 1:20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,
I. If I live in the flesh, this is the fruit of my labour (Phi 1:22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour - karpos ergou - operae pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments - sword, famine, and pestilence: Paul was in a strait between two blessings - living to Christ, and being with him. Here we have him reasoning with himself upon the matter.
1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (Phi 1:23); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luk 23:43. Absent from the body and present with the Lord (Co2 5:8), without any interval between. Which is far better, pollō gar mallon kreisson - very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.
2. His judgment was rather to live awhile longer in this world, for the service of the church (Phi 1:24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those wh…
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27–30
The apostle concludes the chapter with two exhortations: -
I. He exhorts them to strictness of conversation (Phi 1:27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it. - That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in Phi 1:26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: "Whether I come or no, let me hear well of you, and do you stand fast." Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, Jam 5:8. Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel: - 1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent. 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things. 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it.
II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, Phi 1:28. The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ. - For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, Phi 1:29. Here are two precious gifts given, and both on the behalf of Christ: - 1. To believe in him. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from Go…
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John Calvin
1
Philippians 1:1-6
1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
1. Paulus et Timotheus, servi Iesu Christi, omnibus sanctis in Christo Iesu, qui sunt Philippis, cum Episcopis et Diaconis
2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo.
3. I thank my God upon every remembrance of you,
3. Gratias ago Deo meo in omni memoria vestri. [23]
4. Always in every prayer of mine for you all making request with joy,
4. Semper in omni precatione mea pro vobis omnibus cum gaudio precationem faciens,
5. For your fellowship in the gospel from the first day until now;
5. Super communicatione vestra in Evangelium, a primo die hucusque;
6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.
6. Hoc ipsum persuasus, quod qui coepit in vobis opus bonum, perficiet usque in diem Iesu Christi.
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.
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, --…
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7
Philippians 1:7-11
7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
7. Sicuti iustum est mihi hoc de vobis omnibus sentire, propterea quod in corde vos habeam, esse omnes participes grati? me?, et in vinculis meis, et in defensione, et confirmatione Evangelii.
8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
8. Testis enim mihi est Deus, ut desiderem vos omnes in visceribus [41] Iesu Christi.
9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
9. Et hoc precor, ut caritas vestra adhue magis ac magis abundet cum agnitione, omnique intelligentia:
10. That ye may approve things that are excellent; that ye may be sincere, and without offence till the day of Christ;
10. Ut probetis qu? utilia sunt, qno sitis sinceri, et inoffensi usque in diem Christi.
11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
11. Impleti fructibus iustitiae, qui sunt per Iesum Christum, in gloriam et laudem Dei.
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. (Matthew 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 cal…
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12
Philippians 1:12-17
12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
12. Scire autem vos volo, fratres, quod, quae mihi acciderunt, magis in profectum cesserunt Evangelii,
13. So that my bonds in Christ are manifest in all the palace, and in all other places;
13. Ut vincula mea in Christo illustria fuerint in toto praetorio, et reliquis omnibus locis:
14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
14. Et multi ex fratribus in Domino, vinculis meis confisi, uberius ausi fuerint absque timore sermonem Dei loqui.
15. Some indeed preach Christ even of envy and strife; and some also of good will:
15. Nonnulli quidem per invidiam et contentionem, alii autem etiam per benevolentiam, Christum praedicant.
16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
16. Alii, inquam, ex contentione Christum annuntiant, non pure, existimantes afflictionem se suscitare meis vinculis:
17. But the other of love, knowing that I am set for the defence of the gospel.
17. Alii autem ex caritate, scientes quod in defensionem Evangelii positus sim.
12 But 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.
13 So 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…
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18
Philippians 1:18-21
18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
18. Quid enim? Caeterum quovis modo, sive per occasionem, sive per veritatem, Christus annuntiatur: atque in hoc gaudeo, quin etiam gaudebo.
19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
19. Novi enim quod hoc mihi cedet in salutem per vestram precationem, et subministrationem Spiritus Iesu Christi,
20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
20. Secundum expectationem et spem meam, quod in nullo re pudefiam, sed cum omni fiducia, quemadmodum semper, ita et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem.
21. For to me to live is Christ, and to die is gain.
21. Mihi enim vivendo Christus est, et moriendo lucrum.
18 But 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.
19 For 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, (Romans 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 subordin…
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22
Philippians 1:22-26
22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
22. Quodsi vivere in carne operae pretium mihi est, etiam quid eligam ignoro. [81]
23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
23. Coarctor enim ex duobus cupiens dissolvi et esse cum Christo: multo enim hoc melius.
24. Nevertheless to abide in the flesh is more needful for you.
24. Manere vero in carne, magis necessarium propter vos.
25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
25. Atque hoc confisus novi, quod manebo et permanebo cum omnibus vobis, in vestrum profectum et gaudium fidei,
26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
26. Ut gloriatio vestra exsuperet in Christo Iesu de me, per meum rursus adventum ad vos.
22 But 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.
23 For I am in a strait Paul did not desire to live with any other object in view than 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. (Luke 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 wor…
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27
Philippians 1:27-30
27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
27. Tantum digne Evangelio Christi conversamini: ut sive veniens videam vos, sive absens, audiam de vobis, quod stetis in uno spiritu, una anima, concertantes fide Evangelii.
28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
28. Nec ulla in re terreamini ab adversariis, quae illis est demonstratio exitii: vobis autem salutis, idque a Deo.
29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
29. Quia vobis donatum est pro Christo, non tantum ut in illum credatis, sed etiam ut pro ipso patiamini:
30. Having the same conflict which ye saw in me, and now hear to be in me.
30. Idem habentes certamen, quale vidistis in me, et nunc auditis de me.
27 Only 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 (sunathlountes tho pistei) 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 sun, which others refer to faith, I take as referring to the Philippians, and wit…
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Jamieson–Fausset–Brown
2
Grace . . . peace--The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.
from . . . from--Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.
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4
making request--Translate, "making my request."
for you all--The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.
with joy--the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Phi 1:18; Phi 2:2, Phi 2:19, Phi 2:28; Phi 3:1; Phi 4:1, Phi 4:4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.
Source · Public Domain (CC Public Domain Mark 1.0)
5
Ground of his "thanking God" (Phi 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (Co1 1:9) and of the Father (Jo1 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (Co2 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Phi 4:10, Phi 4:15, "communicated . . . concerning giving"; Co2 9:13; Gal 6:6; Heb 13:16, "To communicate forget not").
Source · Public Domain (CC Public Domain Mark 1.0)
6
confident--This confidence nerves prayers and thanksgivings (Phi 1:3-4).
this very thing--the very thing which he prays for (Phi 1:4) is the matter of his believing confidence (Mar 11:24; Jo1 5:14-15). Hence the result is sure.
he which hath begun--God (Phi 2:13).
a good work--Any work that God begins, He will surely finish (Sa1 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Isa 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Phi 1:5; Psa 37:24; Psa 89:33; Psa 138:8; Joh 10:28-29; Rom 8:29, Rom 8:35-39; Rom 11:1-2 Heb 6:17-19; Jam 1:17; Jde 1:24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (Deu 33:3; Isa 27:3; Pe1 1:5).
perform it until--"perfect it up to" [ALFORD, ELLICOTT, and others].
the day of . . . Christ-- (Phi 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.
Source · Public Domain (CC Public Domain Mark 1.0)
7
meet--Greek, "just."
to think this--to have the prayerful confidence I expressed (Phi 1:4-6).
of you--literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.
because, &c.--Punctuate and translate, "Because I have you in my heart (so Phi 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart . . . being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, Co2 3:2; Co2 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Act 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Phi 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Phi 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Phi 1:28-30), and by imparting to me of your substance (Phi 4:15). It is natural and right for me thus confidently to pray in your behalf. (ELLICOTT, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.
Source · Public Domain (CC Public Domain Mark 1.0)
8
Confirmation of Phi 1:7.
record--that is, witness.
in the bowels of Jesus Christ--"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jer 31:20) of Paul, but of Jesus Christ" [BENGEL]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [ALFORD].
Source · Public Domain (CC Public Domain Mark 1.0)
9
The subject of his prayer for them (Phi 1:4).
your love--to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Phi 2:2; Phi 4:2).
knowledge--of doctrinal and practical truth.
judgment--rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.
Source · Public Domain (CC Public Domain Mark 1.0)
20 more notes on this passage are in the library.
Martin Luther
3–11 · Epistle Sermons
1. First, the apostle Paul thanks God, as his custom is in the beginning of his epistles, for the grace whereby the Philippians came into the fellowship of the Gospel and were made partakers of it. Secondly, his desire and prayer to God is for their increase in the knowledge of the Gospel, and their more abundant fruits. His intent in extolling the Gospel is to admonish them to remain steadfast in their faith, continuing as they have begun and as they now stand. Apparently this is a simple passage, especially to learned and apt students of the Scriptures. They may not think it holds any great truth to be discovered. Yet we must explain this and like discourses for the benefit of some who do not fully understand it, and who desire to learn.
2. These words give us an exact delineation of the Christian heart that sincerely believes in the holy Gospel. Such hearts are rare in the world. It is especially difficult to find one so beautiful as we observe here unless it be among the beloved apostles or those who approached them in Christ-likeness. For in the matter of faith we today are entirely too indolent and indifferent.
3. But the Christian heart is such as inspired Paul's words; here its characteristics are shown. He rejoices in the Gospel with his inmost soul. He thanks God that others have come into its fellowship. His confidence is firm regarding certain beginners in the faith, and he is so interested in their salvation he rejoices in it as much as in his own, seeming unable to thank God sufficiently for it. He unceasingly prays that he may live to see many come with him into such fellowship and be preserved therein until the day of the Lord Jesus Christ, who shall perfect and complete all the defects of this earthly life. He prays these beginners may go forth faultlessly in faith and hope until that joyful day.
4. Thus the godly apostle expresses himself, pouring out the depths of his heart--a heart filled with the real fruits of the Spirit and of faith. It burns with love and joy whenever he sees the Gospel recognized, accepted and honored, and the Church flourishing. Paul can conceive for the converts no loftier desire--can offer no greater petition for them than to implore God they may increase and persevere in the Gospel faith. Such is the inestimable value he places upon possessing and holding fast God's Word. And Christ in Luke 11, 28 pronounces blessed those who keep the Word of God.
I. THE DUTY OF GRATITUDE.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
3–11 · Epistle Sermons
5. Now, the first thing in which Paul is here an example to us is his gratitude. It behooves the Christian who recognizes the grace and goodness of God expressed in the Gospel, first of all to manifest his thankfulness therefor; toward God--his highest duty--and toward men. As Christians who have abandoned the false services and sacrifices that in our past heathenish blindness we zealously practiced, let us remember our obligation henceforth to be the more fervent in offering true service and right sacrifices to God. We can render him no better--in fact, none other--service, or outward work, than the thank-offering, as the Scriptures term it. That is, receiving and honoring the grace of God and the preaching and hearing of his Word, and furthering their operation, not only in word, but sincerely in our hearts and with all our physical and spiritual powers. This is the truest gratitude.
6. God calls that a "pure offering" which is rendered to him "among the gentiles" (Mal 1, 11), where his name is not preached and praised from avariciousness, not from pride and presumption in the priesthood and in the holiness of human works. These motives actuated the boasting Jews, who, as God charges in this reference, presumptuously thought to receive honor from him for every trivial service like closing a door or opening a window. But the offering of the gentiles is joyfully rendered from a sincere, willing heart. This kind of thanksgiving and sacrifices are acceptable to God, for he says in Psalms 110, 3, "Thy people shall be willing"; and in Second Corinthians 9, 7, "God loveth a cheerful giver." The knowledge of the Gospel should inspire us with gratitude of this order. Let us not be found unthankful, and forgetful of God's infinite goodness.
INGRATITUDE DENOUNCED BY THE HEATHEN.
7. The heathen everywhere, despite their ignorance of God and his grace, condemned to the utmost the evil of ingratitude. They regarded it the mother of evils, than which was none more malevolent and shameful. Among many examples in this respect is one left us by a people in Arabia called Nabathians, who had an excellent form of government. So strict were they in regard to this evil that anyone found guilty of ingratitude to his fellows was looked upon as a murderer and punished with death.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
3–11 · Epistle Sermons
8. No sin is more abominable to human nature, and of none is human nature less tolerant. It is easier to forgive and to forget the act of an enemy who commits a bodily injury, or even murders one's parents, than it is to forget the sin of him who repays simple kindness and fidelity with ingratitude and faithlessness; who for love and friendship returns hatred. In the sentiment of the Latin proverb, to be so rewarded is like rearing a serpent in one's bosom. God likewise regards this sin with extreme enmity and punishes it. The Scriptures say: "Whoso rewardeth evil for good, evil shall not depart from his house." Prov 17, 13.
9. Thus we have the teaching of nature and of reason regarding the sin of men's ingratitude toward one another. How much greater the evil, how much more shameful and accursed, when manifested toward God who, in his infinite and ineffable goodness, conferred upon us while yet enemies to him and deserving of the fires of hell--conferred upon us, I say, not ten dollars, not a hundred thousand dollars even, but redemption from divine wrath and eternal death, and abundantly comforted us, granting us safety, a good conscience, peace and salvation! These are inexpressible blessings, incomprehensible in this life. And they will continue to occupy our minds in yonder eternal life. How much more awful the sin of ingratitude for these blessings, as exemplified in the servant mentioned in the Gospel passage for today, to whom was forgiven the debt of ten thousand talents and who yet would not forgive the debt of his fellow-servant who owed him a hundred pence!
10. Is it not incredible that there are to be found on earth individuals wicked enough to manifest for the highest and eternal blessings such unspeakable ingratitude? But alas, we have the evidence of our own eyes. We know them in their very dwelling-places. We see how the world abounds with them. Not only are the ingrates to be found among deliberate rejecters of the acknowledged truth of the Gospel, concerning God's grace, an assured conscience and the promise of eternal life, terrible as such malice of the devil is, but they are present also in our midst, accepting the Gospel and boasting of it. Such shameful ingratitude prevails among the masses it would not be strange were God to send upon them the thunders and lightnings of his wrath, yes, all the Turks and the devils of hell.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
3–11 · Epistle Sermons
There is a generally prevalent ingratitude like that of the wicked servant who readily forgot the straits he experienced when, being called to account for what he could not pay, the wrathful sentence was pronounced against him that he and all he possessed must be sold, and he be indefinitely imprisoned. Nor have we less readily forgotten how we were tortured under the Papacy; how we were overwhelmed, drowned as in a flood, with numberless strange doctrines, when our anxious consciences longed for salvation. Now that we are, through the grace of God, liberated from these distresses, our gratitude is of a character to increasingly heap to ourselves the wrath of God. So have others before us done, and consequently have endured terrible chastisement.
11. Only calculate the enormity of our wickedness when, God having infinitely blessed us in forgiving all our sins and making us lords over heaven and earth, we so little respect him as to be unmindful of his blessings; to be unwilling for the sake of them sincerely to forgive our neighbor a single slighting word, not to mention rendering him service. We conduct ourselves as if God might be expected to connive at our ingratitude and permit us to continue in it, at the same time conferring upon us as godly and obedient children, success and happiness. More than this, we think we have the privilege and power to live and do as we please. Indeed, the more learning and power we have and the more exalted our rank, the greater knaves we are; perpetrating every wicked deed, stirring up strife, discord, war and murder for the sake of executing our own arbitrary designs, where the question is the surrender of a penny in recognition of the hundreds of thousands of dollars daily received from God notwithstanding our ingratitude.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)