Teks -- Philippians 1:1-10 (NET)

Salutation

1:1 From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons. 1:2 Grace and peace to you from God our Father and the Lord Jesus Christ!

Prayer for the Church

1:3 I thank my God every time I remember you. 1:4 I always pray with joy in my every prayer for all of you 1:5 because of your participation in the gospel from the first day until now. 1:6 For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus. 1:7 For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners in God’s grace together with me. 1:8 For God is my witness that I long for all of you with the affection of Christ Jesus. 1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Phi 1:1 - Paul

Paul ( Paulos ).

He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon.

Robertson: Phi 1:1 - Timothy

Timothy ( Timotheos ).

In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Act 16:1, Act 16:13; Act 17:14). He had been there twice since (Act 19:22; Act 20:3.).

Robertson: Phi 1:1 - To all the saints

To all the saints ( pāsi tois hagiois ).

The word saint (hagios ) here is used for the professing Christians as in 1Co 1:2 which see as well as Rom 1:7 for the origin of the word. The word "all"(pāsi ) means that all individual believers are included. Paul employs this word frequently in Philippians.

Robertson: Phi 1:1 - In Christ Jesus

In Christ Jesus ( en Christōi Iēsou ).

The centre for all Christian relations and activities for Paul and for us.

Robertson: Phi 1:1 - In Philippi

In Philippi ( en Philippois ).

See note on Act 16:12 for discussion of this name.

Robertson: Phi 1:1 - With the bishops

With the bishops ( sun episkopois ).

"Together with bishops,"thus singled out from "all the saints."See note on Act 20:17 and note on Act 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from episkeptomai , to look upon or after, to inspect, so the overseer or superintendent. In the second century episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders).

Robertson: Phi 1:1 - And deacons

And deacons ( kai diakonois ).

Technical sense here of the other church officers as in 1Ti 3:8-13, not the general use as in Mat 22:13. The origin of the office is probably seen in Act 6:1-6. The term is often applied to preachers (1Co 3:5; 2Co 3:6). The etymology (dia , konis ) suggests raising a dust by hastening.

Robertson: Phi 1:3 - Upon

Upon ( epi ).

Basis of the thanksgiving.

Robertson: Phi 1:3 - All

All ( pāsēi ).

Note frequent use of "all"here (pāsēi , pantote , always, pāsēi , again, pantōn humōn , you all). The use of "you all"recurs several times (Phi 1:4, Phi 1:7 bis , Phi 1:8).

Robertson: Phi 1:4 - With joy

With joy ( meta charas ).

Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Act 16:25).

Robertson: Phi 1:5 - For your fellowship

For your fellowship ( epi tēi Koinéōniāi humōn ).

"On the basis of your contribution"as in 2Co 8:4; 2Co 9:13; Act 2:42. The particular kind of "partnership"or "fellowship"involved is the contribution made by the Philippians for the spread of the gospel (Phi 1:7 sugKoinéōnous and Phi 4:14 where sugKoinéōnēsantes occurs).

Robertson: Phi 1:5 - In furtherance of the gospel

In furtherance of the gospel ( eis to euaggelion ).

"For the gospel."

Robertson: Phi 1:5 - From the first day until now

From the first day until now ( apo tēs prōtēs hēmeras achri tou nun ).

As when in Thessalonica (Phi 4:15.), in Corinth (Act 18:5; 2Co 11:7-10), and now in Rome.

Robertson: Phi 1:6 - Being confident

Being confident ( pepoithōs ).

Second perfect active of peithō , to persuade.

Robertson: Phi 1:6 - This very thing

This very thing ( auto touto ).

Accusative of the inner object with pepoithōs , "this thing itself."

Robertson: Phi 1:6 - Will perfect it

Will perfect it ( epitelesei ).

Future active indicative of epiteleō , will fully (epi̇ ) finish. God began and God will consummate it (see note on 2Co 8:6 and note on Gal 3:3 where both words occur together as here), but not without their cooperation and partnership.

Robertson: Phi 1:6 - Until the day of Jesus Christ

Until the day of Jesus Christ ( achri hēmeras Christou Iēsou ).

The second coming as in Phi 1:10. See note on 1Th 5:2, 1Th 5:4; 2Th 1:10; 2Th 2:2; 1Co 1:18; 1Co 3:13; 2Co 1:14; Rom 13:12. Paul never sets the time for the Lord’ s return, but he is cheered by that blessed hope.

Robertson: Phi 1:7 - Because I have you in my heart

Because I have you in my heart ( dia to echein me en tēi kardiāi humas ).

Or "because you hold me in your heart."Literally, "because of the holding me (or you) in the heart as to you (or me)."One accusative is the object of the infinitive echein , the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts.

Robertson: Phi 1:7 - In the defence

In the defence ( en tēi apologiāi ).

Old word (our word apology, but not our idea of apologizing), in the original sense in Act 22:1; Act 25:16. So also in Phi 1:16 below.

Robertson: Phi 1:7 - Confirmation

Confirmation ( bebaiōsei ).

Old word from bebaioō (bebaios , bainō ), to make stable. In N.T. only here and Heb 6:16 about oath.

Robertson: Phi 1:7 - Partakers with me of grace

Partakers with me of grace ( sugKoinéōnous mou tēs charitos ).

Literally, "my Corinthians-sharers in grace"(objective genitive). "Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake"(Vincent, Int. Crit. Comm .).

Robertson: Phi 1:8 - My witness

My witness ( martus mou ).

Same solemn oath in Rom 1:9.

Robertson: Phi 1:8 - I long after

I long after ( epipothō ).

Longing (pothos ) directed toward (epi ) the Philippians. Old word, chiefly in Paul in N.T.

Robertson: Phi 1:8 - In the tender mercies

In the tender mercies ( en splagchnois ).

Literally "in the bowels"as the seat of the affections.

Robertson: Phi 1:9 - May abound

May abound ( perisseuēi ).

Present active subjunctive of perisseuō , may keep on overflowing, a perpetual flood of love, "yet more and more"(eti mallon kai mallon ), but with necessary limitations (river banks), "in knowledge"(en epignōsei , in full knowledge) "and all discernment"(pāsēi aisthēsei ). The delicate spiritual perception (aisthēsis , old word from aisthanomai , only here in N.T. as the verb only in Luk 9:45 in N.T.) can be cultivated as in aisthētērion (Heb 5:14)

Robertson: Phi 1:10 - So that ye may

So that ye may ( eis to humas ).

Either purpose or result (eis to plus infinitive as in Rom 1:11, Rom 1:20; Rom 3:26, etc.).

Robertson: Phi 1:10 - Approve the things that are excellent

Approve the things that are excellent ( dokimazein ta diapheronta ).

Originally, "test the things that differ."Cf. same idiom in Rom 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization.

Robertson: Phi 1:10 - Sincere

Sincere ( eilikrineis ).

Old word of uncertain origin from krinō , to judge, by heilē (sunlight) or to sift by rapid rolling (eilos ). At any rate it means pure, unsullied.

Robertson: Phi 1:10 - Void of offence

Void of offence ( aproskopoi ).

Alpha privative pros and koptō , to cut, "not stumbled against"(not causing others to stumble) or if active "not stumbling against."Passive sense probably, not active as in 1Co 10:32. Common in the papyri, though not in ancient Greek writers.

Vincent: Phi 1:1 - Paul

Paul

The official designation is omitted, as in 1 and 2 Thessalonians and Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here, and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians and Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends, but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to warrant the title.

Vincent: Phi 1:1 - Timothy

Timothy

Associated with Paul as in the introductions to 2 Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Act 16:1, Act 16:13; Act 17:14. Two visits of Timothy to Philippi are recorded, Act 19:22; Act 20:3, Act 20:4. He is evidently preparing for a third visit, see Phi 2:19. His only part in this letter is his name in the salutation, and in Phi 2:19.

Vincent: Phi 1:1 - To all the saints

To all the saints ( πᾶσιν τοῖς ἀγίοις )

In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints , see on Col 1:2; see on Rom 1:7. The word is transferred from the Old Testament. The Israelites were called ἅγιοι holy , separated and consecrated , Exo 19:6; Deu 7:6; Deu 14:2, Deu 14:21; Dan 7:18, Dan 7:22, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is ἔθνος ἅγιον a holy nation , 1Pe 2:9. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Act 26:10.

Vincent: Phi 1:1 - Philippi

Philippi

In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum , and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.

Augustus planted at Philippi a colonia . See on Act 16:12. A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing.

Vincent: Phi 1:1 - Bishops

Bishops ( ἐπισκόποις )

Lit., overseers . See on visitation , 1Pe 2:12. The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors , superintendents , taskmasters , see 2Ki 11:19; 2Ch 34:12, 2Ch 34:17; or captains , presidents , Neh 11:9, Neh 11:14, Neh 11:22. In the apostolic writings it is synonymous with presbyter or elder ; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.

Vincent: Phi 1:2 - Grace - peace

Grace - peace

The combination of the Greek and Oriental salutations spiritualized: grace expressing God's love to man, and peace the condition resulting therefrom.

Vincent: Phi 1:3 - Every remembrance

Every remembrance ( πάσῃ τῇ μνείᾳ )

Better, as Rev, all my remembrance .

Vincent: Phi 1:4 - Prayer

Prayer ( δεήσει )

Rev., better, supplication . See on Luk 5:33.

Vincent: Phi 1:4 - For you all

For you all

Connect with every prayer of mine .

Vincent: Phi 1:4 - Request

Request ( τὴν δέησιν )

Rev., better, my supplication . The article refers to every supplication .

Vincent: Phi 1:4 - With joy

With joy

Joy is the keynote of this epistle. Bengel says: " The sum of the epistle is, 'I rejoice, rejoice ye." ' See Phi 1:18, Phi 1:25; Phi 2:2, Phi 2:17, Phi 2:18, Phi 2:28, Phi 2:29; Phi 3:1; Phi 4:1, Phi 4:4, Phi 4:10.

Vincent: Phi 1:5 - For your fellowship

For your fellowship ( ἐπὶ τῇ κοινωνίᾳ ὑμῶν )

Connect with I thank God . For fellowship , see on 1Jo 1:3. The word sometimes has the meaning of almsgiving , contributions , as Rom 15:26; Heb 13:16. Though here it is used in the larger sense of sympathetic cooperation , yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See Phi 4:10, Phi 4:15, Phi 4:16.

Vincent: Phi 1:5 - In the Gospel

In the Gospel ( εἰς τὸ εὐαγγέλιον )

Lit., unto the Gospel: Rev., in furtherance of .

Vincent: Phi 1:6 - Being confident

Being confident ( πεποιθὼς )

With a slightly causative force: since I am confident .

Vincent: Phi 1:6 - Hath begun - will perform

Hath begun - will perform ( ἐναρξάμενος - ἐπιτελέσει )

The two words occur together, 2Co 8:6; Gal 3:3. Both were used of religious ceremonials. So Euripides: " But come! Bring up the sacrificial meal-basket" (ἐξάρχου κανᾶ ); that is, begin the offering by taking the barley-meal from the basket (" Iphigenia in Aulis," 435). Some find the sacrificial metaphor here, and compare Phi 2:17, see note. Perform , better as Rev., perfect . Perform , in its older and literal sense of carrying through ( per ) or consummating would express the idea; but popular usage has identified it with do .

Vincent: Phi 1:7 - Even as

Even as ( καθώς )

The reason for being confident (Phi 1:6).

Vincent: Phi 1:7 - Defense

Defense ( ἀπολογία )

See on 1Pe 3:15.

Vincent: Phi 1:7 - Confirmation

Confirmation ( βεβαιώσει )

Only here and Heb 6:16. The kindred verb βεβαιόω to confirm , occurs frequently, as Rom 15:8; 1Co 1:8, etc.

Vincent: Phi 1:7 - Partakers of my grace

Partakers of my grace ( συγκοινωνούς μοῦ τῆς χάριτος )

Better, as Rev., partakers with me of grace . Lit., the grace, either the divine endowment which enabled them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be combined. Compare Phi 1:29.

Vincent: Phi 1:8 - In the bowels of Jesus Christ

In the bowels of Jesus Christ ( ἐν σπλάγχνοις Χριστοῦ Ιησοῦ )

Rev., better, in the tender mercies . Describing his longing, not as his individual emotion, but as Christ's longing, as if the very heart of Christ dwelt in him. " In Paul not Paul lives, but Jesus Christ" (Bengel) With tender mercies compare reins , Rev 2:23, note.

Vincent: Phi 1:9 - Judgment

Judgment ( αἰσθήσει )

Only here in the New Testament. Rev., better, discernment : sensitive moral perception. Used of the senses , as Xenophon: " perception of things sweet or pungent" (" Memorabilia," i., 4, 5). Of hearing : " It is possible to go so far away as not to afford a hearing" (" Anabasis," iv., 6, 13). The senses are called αἰσθήσεις . See Plato, " Theaetetus," 156. Plato uses it of visions of the gods (" Phaedo," 111). Compare αἰσθητήρια senses , Heb 5:14. Discernment selects, classifies, and applies what is furnished by knowledge.

Vincent: Phi 1:10 - Approve

Approve ( δοκιμάζειν )

Sanction on test. See on 1Pe 1:7.

Vincent: Phi 1:10 - Things which are excellent

Things which are excellent ( τὰ διαφέροντα )

Unnecessary difficulty has been made in the explanation of this phrase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. The passage is on the line of 1Co 12:31, " Covet earnestly the best gifts," and the " more excellent way" to attain these gifts is love (1Co 13:1-13). See on Rom 2:18, where the same phrase occurs, but with a different meaning. Some explain things which are morally different .

Vincent: Phi 1:10 - Sincere

Sincere ( εἱλικρινεῖς )

See on pure , 2Pe 3:1.

Vincent: Phi 1:10 - Without offense

Without offense ( ἀπρόσκοποι )

See on Act 24:16. It may be explained, not stumbling , or not causing others to stumble , as 1Co 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men.

Vincent: Phi 1:10 - Till the day, etc

Till the day, etc. ( εἰς )

Rev., unto . Better, against ; with a view to .

Wesley: Phi 1:1 - Servants

St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Act 16:3, Act 16:12.

Wesley: Phi 1:1 - To all the saints

The apostolic epistles were sent more directly to the churches, than to the pastors of them.

Wesley: Phi 1:1 - With the bishops and deacons

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

Wesley: Phi 1:4 - With joy

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

Wesley: Phi 1:5

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

Wesley: Phi 1:6 - Being persuaded

The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory.

Wesley: Phi 1:7 - As it is right for me to think this of you all

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

Wesley: Phi 1:8 - I long for you with the bowels of Jesus Christ

In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

Wesley: Phi 1:9 - And this I pray, that your love

Which they had already shown.

Wesley: Phi 1:9 - May abound yet more and more

The fire which burned in the apostle never says, It is enough.

Wesley: Phi 1:9 - In knowledge and in all spiritual sense

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

Wesley: Phi 1:10 - That ye may try

By that spiritual sense.

Wesley: Phi 1:10 - The things that are excellent

Not only good, but the very best; the superior excellence of which is hardly discerned, but by the adult Christian.

Wesley: Phi 1:10 - That ye may be inwardly sincere

Having a single eye to the very best things, and a pure heart.

Wesley: Phi 1:10 - And outwardly without offence

Holy, unblamable in all things.

JFB: Phi 1:1 - Timotheus

Mentioned as being well known to the Philippians (Act 16:3, Act 16:10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Phi 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.

JFB: Phi 1:1 - servants of Jesus Christ

The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.

JFB: Phi 1:1 - all

So Phi 1:4, Phi 1:7-8, Phi 1:25; Phi 2:17, Phi 2:26. It implies comprehensive affection which desired not to forget any one among them "all."

JFB: Phi 1:1 - bishops

Synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Act 20:17), and "overseers" (Act 20:28), Greek, "bishops." And Tit 1:5, compare with Phi 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [PALEY, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [NEANDER]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; 1Th 5:12; Heb 13:24; Rev 1:4, Rev 1:11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.

JFB: Phi 1:2 - 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.

JFB: Phi 1:2 - from . . . from

Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.

JFB: Phi 1:3

Translate, "In all my remembrance of you."

JFB: Phi 1:4 - making request

Translate, "making my request."

JFB: Phi 1:4 - 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.

JFB: Phi 1:4 - 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.

JFB: Phi 1:5

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 (1Co 1:9) and of the Father (1Jo 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2Co 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"; 2Co 9:13; Gal 6:6; Heb 13:16, "To communicate forget not").

JFB: Phi 1:6 - confident

This confidence nerves prayers and thanksgivings (Phi 1:3-4).

JFB: Phi 1:6 - this very thing

The very thing which he prays for (Phi 1:4) is the matter of his believing confidence (Mar 11:24; 1Jo 5:14-15). Hence the result is sure.

JFB: Phi 1:6 - he which hath begun

God (Phi 2:13).

JFB: Phi 1:6 - a good work

Any work that God begins, He will surely finish (1Sa 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; Jud 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; 1Pe 1:5).

JFB: Phi 1:6 - perform it until

"perfect it up to" [ALFORD, ELLICOTT, and others].

JFB: Phi 1:6 - 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.

JFB: Phi 1:7 - meet

Greek, "just."

JFB: Phi 1:7 - to think this

To have the prayerful confidence I expressed (Phi 1:4-6).

JFB: Phi 1:7 - 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.

JFB: Phi 1:7 - 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, 2Co 3:2; 2Co 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.

JFB: Phi 1:8

Confirmation of Phi 1:7.

JFB: Phi 1:8 - record

That is, witness.

JFB: Phi 1:8 - 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].

JFB: Phi 1:9

The subject of his prayer for them (Phi 1:4).

JFB: Phi 1:9 - 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).

JFB: Phi 1:9 - knowledge

Of doctrinal and practical truth.

JFB: Phi 1:9 - 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.

JFB: Phi 1:10

Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Rom 2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?

JFB: Phi 1:10 - sincere

From a Greek root. Examined in the sunlight and found pure.

JFB: Phi 1:10 - without offence

Not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.

JFB: Phi 1:10 - till

Rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.

Clarke: Phi 1:1 - Paul and Timotheus

Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Phi 2:19, and also that he was very high in the apostle’ s estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle’ s amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question

Clarke: Phi 1:1 - Bishops and deacons

Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?"To which it has been answered: "Philippi was a metropolitan see, and might have several bishops."This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.

Clarke: Phi 1:2 - Grace be unto you

Grace be unto you - See on Rom 1:7 (note).

Clarke: Phi 1:3 - Upon every remembrance

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

Clarke: Phi 1:4 - Always in every prayer

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

Clarke: Phi 1:5 - For your fellowship in the Gospel

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

Clarke: Phi 1:6 - Being confident

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

Clarke: Phi 1:7 - It is meet for me to think this

It is meet for me to think this - Εστι δικαιον· It is just that I should think so, because I have you in my heart - you live in my warmest love and most affectionate remembrance

Clarke: Phi 1:7 - Inasmuch as both in my bonds

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

Clarke: Phi 1:8 - For God is my record

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

Clarke: Phi 1:9 - This I pray

This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains

Clarke: Phi 1:9 - In knowledge

In knowledge - Of God’ s nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel

Clarke: Phi 1:9 - And in all judgment

And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.

Clarke: Phi 1:10 - That ye may approve things that are excellent

That ye may approve things that are excellent - Εις το δοκιμαζειν ὑμας τα διαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things

Clarke: Phi 1:10 - That ye may be sincere

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

Our word sincerity is from the Latin sinceritas , which is compounded of sine , without, and cera , wax, and is a metaphor taken from clarified honey; for the mel sincerum , pure or clarified honey, is that which is sine cera , without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin

Clarke: Phi 1:10 - Without offense

Without offense - Απροσκοποι· Neither offending God nor your neighbor; neither being stumbled yourselves, nor the cause of stumbling to others

Clarke: Phi 1:10 - Till the day of Christ

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

Calvin: Phi 1:1 - Paul and Timotheus, servants of Jesus Christ // Bishops // Deacons

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.

Calvin: Phi 1:3 - I give thanks

3.I give thanks. He begins with thanksgiving ³¹ on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”

Calvin: Phi 1:4 - Always in every prayer

4.Always in every prayer. Connect the words in this manner: “ Always presenting prayer for you all in every prayer of mine. ” For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.

Calvin: Phi 1:5 - For your fellowship

5.For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. ³²

Calvin: Phi 1:6 - Persuaded of this very thing // Until the day of Jesus Christ

6.Persuaded of this very thing An additional ground of joy is furnished in his confidence in them for the time to come. ³³ But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? ³⁴ Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. ³⁵ For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. ³⁶ Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psa 138:8; Isa 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.

It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious ³⁷ towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. ³⁸ This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.

Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, ³⁹ yet there will be no absurdity in speaking of them as in the way of advancement, ⁴⁰ inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.

Calvin: Phi 1:7 - As it is reasonable // Of my grace and in the bonds

7.As it is reasonable. For we are envious ⁴² valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, ⁴³ that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “ I have you, therefore, in my heart; ” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.

Of my grace and in the bonds It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,

Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. (Mat 5:11)

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. ⁴⁴

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Rom 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, ⁴⁵ the maintainer of God’s honor, will be like seed for producing offspring.” ⁴⁶

Calvin: Phi 1:8 - For God is my witness // In the bowels

8.For God is my witness He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.

In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. ⁴⁷

Calvin: Phi 1:9 - This I pray that your love

9.This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.” All knowledge, means what is full and complete — not a knowledge of all things. ⁴⁸

Calvin: Phi 1:10 - That ye may approve the things that are // That ye may be sincere

10.That ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2Ti 3:16, but there you will find nothing but cold subtleties of words.

That ye may be sincere This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God.

It is added — and without offense The Greek word ἀπροσκοποι is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, ⁴⁹ that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.

Defender: Phi 1:1 - Timotheus

Paul associated his young disciple Timothy with him in this letter probably because Timothy was with him when he first came to Philippi (Act 16:1, Act 16:3, Act 16:11, Act 16:12). Paul was in prison at Rome when he wrote Philippians (Phi 1:12, Phi 1:13), and Timothy apparently had been able to visit him there.

Defender: Phi 1:1 - the servants

Paul did not, in this case, assert his authority as an apostle, as he did when addressing a church with serious problems (1Co 1:1; Gal 1:1), perhaps because he had nothing but commendation for the Philippian church. He and Timothy merely called themselves "bondslaves" of Christ.

Defender: Phi 1:1 - Philippi

Philippi was the first city in Europe to hear the Gospel and establish a Christian church (Act 16:9). Paul had made at least one visit there later (Act 20:1-6). His divine call to Greece was the initial reason why the gospel spread to Europe and not Asia."

Defender: Phi 1:6 - will perform it

It is neither our responsibility nor within our capability to maintain ourselves in a state of salvation. God began this work in us (Eph 2:8), and He will assure its continuance.

Defender: Phi 1:6 - day of Jesus Christ

The "day of Jesus Christ" (1Co 1:8; 1Co 5:5; 2Co 1:14; Phi 1:10; Phi 2:16; 2Th 2:2) is the day when Christ returns for His people (Joh 14:2, Joh 14:3)."

Defender: Phi 1:7 - defence

"Defence" is the Greek apologia, a legal term referring to a formal defense as in a courtroom. Many modern evangelicals think the gospel does not need to be defended - just preached. Paul and Timothy knew better. The Gospel was under attack in their day and is even more so now, and it does need a sound defense (note the same word in Phi 1:17)."

TSK: Phi 1:1 - Paul // Timotheus // the servants // the saints // Philippi // the bishops // and deacons

Paul : Rom 1:1; 1Co 1:1

Timotheus : Act 16:1-3; 1Co 16:10; 2Co 1:1; Col 1:1; 1Th 1:1; 2Th 1:1; 1Ti 1:2; Heb 13:23

the servants : Mar 13:34; Joh 12:26; Tit 1:1; Jam 1:1; 2Pe 1:1; Jud 1:1; Rev 1:1, Rev 19:10, Rev 22:9

the saints : Rom 1:7; 1Co 1:2; 2Co 1:1; Eph 1:1, Eph 1:15; 2Th 1:10

Philippi : Act 16:12-15; 1Th 2:2

the bishops : Act 1:20; 1Ti 3:1, 1Ti 3:2; Tit 1:7; 1Pe 2:25; Rev 1:20, Rev 2:1, Rev 2:8, Rev 2:12

and deacons : Act 6:1-7; 1Ti 3:8, 1Ti 3:10,1Ti 3:12, 1Ti 3:13

TSK: Phi 1:2

Rom 1:7; 2Co 1:2; 1Pe 1:2

TSK: Phi 1:3 - I thank // upon // remembrance

I thank : Rom 1:8, Rom 1:9, Rom 6:17; 1Co 1:4

upon : Eph 1:15, Eph 1:16; Col 1:3, Col 1:4; 1Th 1:2, 1Th 1:3, 1Th 3:9; 2Th 1:3; 2Ti 1:3; Phm 1:4, Phm 1:5

remembrance : or, mention

TSK: Phi 1:4 - in // with

in : Phi 1:9-11; Rom 1:9; Eph 1:14-23; 1Th 1:2

with : Phi 2:2, Phi 3:18, Phi 4:1; Luk 15:7, Luk 15:10; Col 2:5; 1Th 2:19, 1Th 2:20; Phm 1:7; 2Jo 1:4

TSK: Phi 1:5

Phi 1:7, Phi 4:14; Act 16:15; Rom 11:17, Rom 12:13, Rom 15:26; 1Co 1:9; 2Co 8:1; Eph 2:19-22, Eph 3:6; Col 1:21-23; Phm 1:17; Heb 3:14; 2Pe 1:1; 1Jo 1:3, 1Jo 1:7

TSK: Phi 1:6 - confident // begun // will // perform it // the day

confident : 2Co 1:15, 2Co 2:3, 2Co 7:16, 2Co 9:4; Gal 5:10; 2Th 3:4; Phm 1:21; Heb 10:35

begun : Phi 1:29, Phi 2:13; Joh 6:29; Act 11:18, Act 16:14; Rom 8:28-30; Eph 2:4-10; Col 2:12; 1Th 1:3; 2Th 2:13, 2Th 2:14; Tit 3:4-6; Heb 13:20,Heb 13:21; Jam 1:16-18; 1Pe 1:2, 1Pe 1:3

will : Psa 138:8; Joh 6:29; Eph 4:12; 1Th 5:23, 1Th 5:24; 2Th 1:11; 1Pe 5:10

perform it : or, finish it, Heb 12:2

the day : Phi 1:10; 1Co 1:8; 2Pe 3:10

TSK: Phi 1:7 - it is // because // I have you in my heart // as // and in // partakers of my

it is : 1Co 13:7; 1Th 1:2-5, 1Th 5:5; Heb 6:9, Heb 6:10

because : 2Co 3:2, 2Co 7:3

I have you in my heart : or, ye have me in your heart, Gal 5:6; 1Jo 3:14

as : Act 16:23-25, Act 20:23; Eph 3:1, Eph 4:1, Eph 6:20; Col 4:3, Col 4:18; 2Ti 1:8, 2Ti 2:9; Heb 10:33, Heb 10:34

and in : Phi 1:17, Phi 4:14

partakers of my : or, partakers with me of, Phi 1:5; 1Co 9:23; Heb 3:1; 1Pe 4:13, 1Pe 5:1

TSK: Phi 1:8 - God // how // in

God : Rom 1:9, Rom 9:1; Gal 1:20; 1Th 2:5

how : Phi 2:26, Phi 4:1; 2Co 13:9; Gal 4:19; Col 2:1; 1Th 2:8; 2Ti 1:4

in : Phi 2:1; Isa 16:11, Isa 63:15; Jer 31:20; Luk 1:78 *marg. 2Co 6:12, 2Co 7:15 *marg. Col 3:12; Phm 1:12, Phm 1:20; 1Jo 3:17

TSK: Phi 1:9 - this // your // in knowledge // judgment

this : Phi 1:4

your : Phi 3:15, Phi 3:16; Job 17:9; Pro 4:18; Mat 13:31-33; 2Co 8:7; 1Th 3:12, 1Th 4:1, 1Th 4:9, 1Th 4:10; 2Th 1:3; Phm 1:6; 1Pe 1:22

in knowledge : 1Co 14:20; Eph 5:17; Col 1:9, Col 3:10; 2Pe 1:5, 2Pe 1:6, 2Pe 3:18

judgment : or, sense, Heb 5:14 *Gr.

TSK: Phi 1:10 - ye // approve things that are excellent // that ye may be // without // till

ye : Isa 7:15, Isa 7:16; Amo 5:14, Amo 5:15; Mic 3:2; Joh 3:20; Rom 2:18, Rom 7:16, Rom 7:22, Rom 8:7; Rom 12:2, Rom 12:9

approve things that are excellent : or, try things that differ, Job 12:11, Job 34:3; Rom 12:2; 2Co 11:13-15; Eph 5:10; 1Th 5:21; Heb 5:12-14; 1Jo 4:1; Rev 2:2

that ye may be : Phi 1:16; Gen 20:5; Jos 24:14; Joh 1:47; Act 24:16; 2Co 1:12, 2Co 2:17, 2Co 8:8; Eph 4:15 *marg. Eph 5:27, Eph 6:24; 1Th 3:13, 1Th 5:23

without : Mat 16:23, Mat 18:6, Mat 18:7, Mat 26:33; Rom 14:20,Rom 14:21, Rom 16:17; 1Co 8:13, 1Co 10:32; 2Co 6:3; Gal 5:11; 1Th 3:13

till : 1Co 1:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Phi 1:2

The evangelical salutation, as Rom 1:7 Eph 1:2 2Pe 1:2 ; praying for the free and undeserved favour of God the Father to them, as the fountain, Jam 1:17 together with all inward and outward blessings, flowing thence through Christ the procurer of them.

Poole: Phi 1:3 - my God // Upon every remembrance of you

As in most of his Epistles, viz. Rom 1:8 1Co 1:4 2Co 1:3 Eph 1:3 Col 1:3 1Th 1:2 2Th 1:3 2Ti 1:3he begins with thanks to God; and here,

my God i.e. whose I am, and whom I serve in the gospel of his Son, Act 27:23 , with Rom 1:9 , whom the Jews and Gentiles do not so acknowledge.

Upon every remembrance of you intimating that he ever bore them upon his heart to God with delight.

Poole: Phi 1:4

As in praising of God, the Author of all that grace they had received, in every solemn prayer, so in continuing his fervent and assiduous requests unto God always, 1Th 5:17 , for them all: the term all being used three times emphatically: compare Luk 2:37 Rom 1:9 .

Poole: Phi 1:5

Your being joined with us and other Christians in the communion of Christ, and glad tidings of salvation by him, 1Co 10:16,17 1Pe 4:13 1Jo 1:3,7 ; evidenced by the communication of your bounty, Gal 6:6 Heb 13:16 ; your stedfastness and perseverance in all Christian duties from the first time of your receiving the gospel.

Poole: Phi 1:6 - 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

Being confident of this very thing i.e. having thanked God for what he had done and did for them, he expresseth his firm persuasion and charitable hope of their perseverance for the future.

That he which hath begun a good work in you, will perform it not from any thing in themselves more than others, but because God the Father, (who is not weary of well-doing), having begun the work of faith in them Phi 2:13 , with Joh 6:29 , who else were dead in sins, as the Ephesians, Eph 2:1 , he would preserve and carry on that internal and spiritual work in the fruits of real Christians, and not leave it imperfect, Psa 138:8 Isa 64:8 ; but would make it perfect, or perfect, stablish, strengthen, and settle them in it, those words being of the same import in Scripture with perform it, connoting the difficulty of it.

Until the day of Jesus Christ i.e. either until the day of their death, when the spirits of just men are made perfect, and Christ appears to their particular judgment, Heb 12:23 , not as being perfect while here in this state, Phi 3:12 ; or rather, until the day of Christ, or latter day, at judgment, 1Co 1:8 1Th 4:15 ; when they shall be acknowledged to be blameless, to the glory of Christ, who hath carried them through all, and fullfilled the work of faith in them, and glorified them, 2Th 1:11 , and who are his glory, 2Co 8:23 .

Poole: Phi 1:7 - 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 if the gospel, ye all are partakers of my grace

Even as it is meet for me to think this of you all i.e. consonant to the law of equity and charity, Act 4:19 1Co 13:7 Col 4:1 , with 2Pe 1:13 . It behoves me to pass this judgment on you all, upon good grounds.

Because I have you in my heart not barely in that he had them as it were engraved upon his heart, 2Co 3:2,3 7:3 ; for he could live and die with them, whom he did continually present unto God (as before).

Inasmuch as both in my bonds, and in the defence and confirmation if the gospel, ye all are partakers of my grace but in that (for which they had gotten so much of his cordial affection) they were co-partners with him in the like precious faith, 2Pe 1:1 ; and holy brethren, partakers of the heavenly calling, Heb 3:1 ; as children of light, 1Th 5:5 ; walking in faith and love, 2Th 1:3 ; maintaining the communion of saints, in showing the reality of the same grace with him, in that, as Phi 1:29 , it was given to them in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Which he reckoned they did in compassionately and seasonably supporting and relieving of him in his imprisonment, whereby the gospel was defended, and what he had preached of it was confirmed, by his becoming a real patron of it, in holding fast the profession and ratifying the confession of his faith, in glorying that he was counted worthy to suffer them for the name of Christ, Act 5:41 1Pe 4:15,16 ; wherein they did by all honest means succour him, and showed themselves companions with him, Phi 4:14 Heb 10:33 .

Poole: Phi 1:8 - In the bowels of Jesus Christ

Confirming what he had before written, he appeals to God in the heavens, who searcheth the heart and trieth the reins, as in some other Epistles, Rom 1:9 2Co 1:23 , with 2Co 11:31 Gal 1:20 1Th 2:5,10 ; and as Job, Job 16:19 ; by making a solemn protestation, or oath, to put the matter out of doubt, Heb 6:16 , and giving them assurance, (as he lawfully might in this way for God’ s glory, and their good, Deu 6:13 ), of the sincerity and intenseness of his hearty affections towards every one of them, Phi 2:26 4:1 with 2Co 9:14 .

In the bowels of Jesus Christ not out of any carnal, selfish, or worldly respects; but a really Christian, spiritual, and tender love, seated in the inward parts of this sanctified apostle, Jer 31:33 ; by the same Spirit that united him unto Christ, who loves his spouse with no common love, but is the spring and procurer, and great exemplar, of that affectionate Christian love, which, like him, they are to exert from the very root of their hearts, purely, unfeignedly, and fervently, without dissimulation, Rom 12:9 1Pe 1:22 ; imitating God and Christ, Luk 1:78as Paul here, in the highest degree of dearest affection, did love the Philippians, and elsewhere the Thessalonians, 1Th 2:7,8,11 .

Poole: Phi 1:9 - And this I pray // That your love may abound // Yet more and more in knowledge // And in all judgment

And this I pray: having praised God for their attainments, he returns, as Phi 1:4in token of his love, to his great petition for them.

That your love may abound viz. that their love both to God and man, showed in their bounty to him, might, as a rising stream from its springing fountain, yet further flow out, and more abundantly communicate itself in all Christian offices, and not abate, (as it seems it afterwards did among the Ephesians, Rev 2:4 ), as our Saviour foretold it would (to in some, Mat 24:12 , see 2Ti 1:13 2Ti 4:10but continue increasing to the end, 1Th 3:12 .

Yet more and more in knowledge being founded on a sound and saving understanding of the things of God, and ourselves, Joh 17:3 Rom 3:20 Eph 1:17 , with Eph 4:13 2Pe 3:18 ; and an acknowledgment of the truth which is after godliness, Tit 1:1 .

And in all judgment in the practical judgment, or internal sense, and particular experience, taste, and feeling the testimony of the Spirit in the heart concerning the grace of God, and adoption, Rom 5:1,5 8:16,17 14:17 ; when there is not only a right notion in the head, but a true sense and savour of spiritual things in the heart, Heb 5:14 ; which is when knowledge is not only an empty cloud in the air, but becomes effectual by falling down in a kindly shower upon the heart, warmed with the love of God, and the virtue of Christ’ s resurrection, as he after gives his own experience, Phi 3:10 , like David’ s, Psa 34:8 .

Poole: Phi 1:10 - That ye may be sincere // And without offence // Till the day of Christ

i.e. To the ends he subjoins, namely, that ye may approve things that are excellent that upon a due expense of circumstances in a judicious trial, upon rightly discerning the differences of things not obvious to every eye, so as to choose and approve those things that are really to be preferred, being the best, Rom 2:18 1Th 5:21 surpassing all desirable things besides, Eph 3:19 , as being most acceptable unto God, Rom 12:2 .

That ye may be sincere and be upright, Pro 11:20 . It is all emphatical word in the original here, being borrowed either from such things as are tried by being held up at the beams of the sun to see What faults or flaws are in them, whether without fraud, or else from such as are clarified by the heat of the sun; and notes here, that Paul would have them to be uncorrupt and impartial in heart and life, in faith and manners; free from prevailing corruptions, of pure minds, 2Pe 3:1 ; purged from the old leaven, 1Co 5:6-8 ; not suffering the knowledge of Christ to be mixed with traditions and human inventions, but endowed with evangelical simplicity in the sight of God, 2Co 1:12 1Ti 1:5 5:22 .

And without offence not erring from the main scope and design of Christianity, or stumbling, so as either actively or passively to trouble and offend either themselves or others in the heavenly course, but working so prudently, as to give no just occasion of scandal, or laying a snare for one or other, Mat 18:7 Act 24:16 1Co 10:32 ; abiding blameless to the coming of Christ, 1Th 5:23 .

Till the day of Christ: see on Phi 1:6 ; repeated here to engage them unto serious thoughtfulness of that day.

PBC: Phi 1:6

Satan tries to throw a child of God into despair when he falls into sin. He tries to keep him down. But the saint remembers that " he which hath begun a good work in you will perform it until the day of Jesus Christ." Php 1:6 He knows the Lord is not through with him. He does not depend on his own faithfulness, but on the faithfulness of God for and in him.

28

See PB: Joh 10:28

PBC: Phi 1:8

In the innermost part of my being, from the depth of my heart I long for you.

Haydock: Phi 1:1 - With the bishops and deacons

With the bishops and deacons. [1] By bishops many understand those who were only priests; for the name of priests, at that time, was common to those who were by their ordination priests or bishops, though the order as well as the functions were different. St. John Chrysostom also takes notice, that the name of deacon then signified any minister of Christ. St. Paul also might mean the bishops, or priests and deacons, not only of Philippi, but also of the adjacent places. (Witham)

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[BIBLIOGRAPHY]

Cum episcopis et diaconis, Greek: sun episkopois kai diakonois. St. Jerome, St. John Chrysostom, &c. take notice, that though the office of bishop and priest was different, yet both these different orders were sometimes expressed by the word bishop, Greek: episkopos; sometimes by the word priest, Greek: presbuteros. St. Jerome, tom. 4. in Titum. p. 413.: Quia eosdem episcopos illo tempore, quos et presbyteros appellabant, propterea indifferenter de episcopis quasi de presbyteris est locutus. See again, tom. 4, part 2, Epist. ad Oceanum, p. 648. and Ep. ad Evangelium, p. 802. St. John Chrysostom on this place: Tunc nomina erant communia; atque etiam ipse episcopus vocabatur diaconus. (tom. 4. Greek: log. a. p. 5. Ed. Savil.) Tous presbuterous outos ekal[]. Tote gar ekoinonoun tois onomasi, kai diakonos o episkopos elegeto.

Haydock: Phi 1:5 - For your fellowship

For your fellowship. This word is divers times used by St. Paul for a contribution of charitable alms, which it may also signify in this place; though others expound it of their being made partakers of the graces of Christ, by the gospel. (Witham)

Haydock: Phi 1:7 - In the defence

In the defence, &c. being then a prisoner, waiting for his trial; and the defence he could make for himself, and the sentence of the judge. (Witham)

Haydock: Phi 1:9 - That your charity

That your charity, &c. It is worthy of remark, that St. Paul does not beg that the Philippians may enjoy temporal blessings, but that they may be rewarded with an increase of spiritual favours; (Calmet) and as he remarks in the succeeding verses, that they may be filled with the fruits of justice.

Gill: Phi 1:1 - Paul and Timotheus, the servants of Jesus Christ // To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons

Paul and Timotheus, the servants of Jesus Christ,.... The apostle sets his own name first, as being not only superior to Timothy in age, in office, and in character, but the sole writer of this epistle. The reasons of his joining Timothy with him are, because he was with him when he first preached at Philippi, and so was known unto the Philippians, and respected by them; and because he was about to send him to them again, whose commendations he enlarges on in the epistle itself; and to let them see, that there was a continued agreement between them in affection and doctrine. It shows indeed great humility in the apostle to join with him one so young, and so much inferior to him on all accounts; though it must be observed, that Timothy was not a partner with him in composing the epistle; he only joined in the salutation to this church, and approved of the letter to it, and might be the amanuensis of the apostle; but had no hand in the epistle itself, which was dictated by Paul under divine inspiration. He chooses a character which agreed to them both; he does not say apostles, for Timothy was no apostle, though he himself was, but "servants of Jesus Christ"; not of men; nor did they seek to please men by preaching the doctrines and commandments of men, and which are suited to the carnal reasonings, lusts, and pleasures of men; for then the character here assumed would not belong to them: but servants of Christ; and that not in such sense only as all mankind are, or in right ought to be, since all are his creatures, and therefore ought to serve him; nor merely as all the saints in common are, being bought with the price of Christ's blood, and being effectually called by his grace, and so made willing to serve him from a principle of love, without servile fear, and with a view to his glory; but as ministers of the word, and preachers of the Gospel; they were his servants in the Gospel, they served him under the ministerial character, and as such were the servants of the most high God, the King of kings, and Lord of lords; so that this title is far from being mean and despicable, it is high, honourable, and glorious,

To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons. The persons to whom this epistle is inscribed are here described by the place of their abode, Philippi, and by the various characters they bore in the church; which was at this time very numerous, consisting of many members, and of proper officers, and are both taken notice of here. The members are meant by "all the saints in Christ Jesus"; they were saints or holy persons, not by Moses and his law; not by ceremonial ablutions and sacrifices, which only sanctified to the purifying of the flesh, but could not take away sin, or cleanse from it; nor by themselves and their moral righteousness; for though thereby men, nay outwardly appear holy and righteous, yet they remain inwardly unholy and impure; nor by baptism, which has no regenerating nor sanctifying virtue in it; if persons are not saints before that, they are never by it; it leaves them as it finds them, and neither takes away original or actual sin: but these were saints in and by Christ; they were become holy in consequence of being in Christ; men are first in Christ, and then saints in him; they are chosen "in him" before the world began to be holy, and in time are made new men, new creatures, are created in him unto good works by virtue of their being in him; hence he sanctifies his church and people by his blood, they being so nearly related to him, and interested in him, and he in them; hence they being first of God in Christ, he is made sanctification to them; and hence internal holiness is wrought in them from Christ, by his Spirit; which being begun is carried on, and will be performed until the day of Christ; and which was the happy case of these Philippians, as the apostle was confident of. The officers of this church were "the bishops and deacons". The "bishops" were the pastors, elders, and overseers of the church, for a bishop and an elder is one and the same; see Act 20:17; where the elders of the church at Ephesus are called "overseers" or "bishops"; for the same word is used there as here; and the Syriac version here renders the word by קשישא, "elders": and they design no other than common and ordinary pastors; who have the name of elders from their age, gravity, and seniority; and that of bishops and overseers from the nature of their office, which is to feed, watch, inspect, and take the oversight of the flock, minister sound doctrine to them, and preserve them from error and heresies. It seems by this, and the instance of the church at Ephesus, that there were, and so may be, where there is necessity for it, more pastors or bishops than one in a church; unless it can be thought that there were more churches than one in each of these cities; or that the pastors of adjacent churches are here included; neither of which seem to be a clear case, but the contrary: but then these pastors or bishops were all upon an equal foot; one had not any authority or power over another, or more authority than another; they were not metropolitan or diocesan bishops, but pastors of a particular church; and were neither lords over one another, nor of God's heritage. The "deacons" were such as served tables, the Lord's table, the minister's table, and the poor's table; took care of the secular affairs of the church, received and disbursed moneys, kept the church's accounts, and provided everything necessary for its temporal good. The one sort of these officers were concerned with the souls and spiritual estate of the members of the church; the others with their bodies and temporal estate, by visiting the sick, relieving the poor, &c. and both these exhibit the true primitive plan of church offices and discipline; there being no other order of offices or officers, in a Christian church of divine institution, but pastors and deacons; whatever else is introduced is without warrant, and comes from the man of sin. These officers are mentioned by the apostle, not only to show his respect to them, but to observe to the members of this church, that they ought to esteem them highly for their works' sake; these being offices of great importance and usefulness to the church, which, by having such, was a truly organized church of Christ.

Gill: Phi 1:2 - Grace be unto you

Grace be unto you,.... This form of salutation is used by the apostle in all his epistles; See Gill on Rom 1:7;

Gill: Phi 1:3 - I thank my God // upon every remembrance of you

I thank my God,.... After the inscription and salutation follows a thanksgiving, the object of which is God; to whom thanks is to be given at the remembrance of his name, and the perfections of his nature, and for all his mercies, temporal and spiritual. The apostle expresses his propriety and interest in him, calling him "my God"; thereby distinguishing him from all others, the nominal and fictitious gods of the Gentiles, and the idols and lusts of men's hearts; he was the God whom he served in the Gospel, by whom he was sent, and from whom he received all his possessions, and to whom he was accountable. He had a special, particular, covenant interest in him, had knowledge of it, and faith in it; and therefore could draw nigh to God with freedom, use confidence, plead promises, expect favours, and do all he did, whether in a way of prayer, or praise in faith, and therefore was acceptable unto God. This work of thanksgiving he was often employed in on account of these Philippians, even, says he,

upon every remembrance of you; that is, as often as I remember you, or make mention of you to God at the throne of grace, it being a customary thing with the apostle to mention by name the several churches, the care of which was upon him, in his prayers to God; see Rom 1:9; and so he used to mention this church; and whenever he did, it was with thankfulness. The Arabic version reads it, "for", or "concerning all your remembrance"; meaning of himself, and as if the sense was, that he gave thanks to God for their remembrance of him at all times, and particularly at that time, by sending him relief in his present circumstances. But the former sense is preferable.

Gill: Phi 1:4 - Always in every prayer of mine for you all // Making request with joy

Always in every prayer of mine for you all,.... The apostle was a praying believer, and a praying minister: notwithstanding all his gifts, and graces, and high attainments, he was not above the work and duty of prayer, and in which he was sensible he stood in need of the assistance and direction of the Spirit of God, As soon as he was converted he prayed, and continued to do so without ceasing, as he himself directs; he was constant and assiduous at the throne of grace, and was concerned for others, as well as himself, for all the churches, and for this church, and all the saints in it,

Making request with joy; for what God had done for them, and continued with them. Requests are to be made known to God with thanksgiving. When we request a favour of him, it becomes us to return thanks for what we have received from him. Thanksgiving is a branch of prayer; as we have always mercies to ask for, we have always mercies to be thankful for.

Gill: Phi 1:5 - For your fellowship in the Gospel // from the first day until now

For your fellowship in the Gospel,.... Or "for your communication unto the Gospel"; that is, to the support of it. These Philippians were one of the churches of Macedonia the apostle so highly commends for their liberality in 2Co 8:1; they had been very communicative to him, and those that were with him, from the beginning of the Gospel being preached to them: as the instances of Lydia and the jailer show, and which are taken notice of in this epistle, Phi 4:15; And this same generous spirit still continued, of which their present by Epaphroditus was an evidence; and for this the apostle gives thanks, not only that they had an ability to support the Gospel, and assist Gospel ministers, but that they were willing to communicate, and did communicate, readily and cheerfully, largely and liberally; or this may intend their "participation in the Gospel", as the Arabic version renders it. The Gospel was in a very wonderful and providential manner brought unto them, and it was attended with mighty power to the conversion of them; they received it with joy and gladness, and cheerfully submitted to the ordinances of it; they had much light into it, and spiritual knowledge of it; and were made partakers of the blessings of grace, which are revealed and exhibited in it, and of the exceeding great and precious promises of it, for which the apostle gives thanks to God; for all this was from him, and a wonderful instance of his grace it was. Moreover, through the Gospel being thus brought unto them, and succeeded among them, they became a Gospel church, and had, through the Gospel, and the ordinances of it, fellowship one with another; yea, they had fellowship with the Father, and his Son Jesus Christ, unto which they were called by the Gospel; and in this they remained

from the first day until now; they continued in the Gospel which they were made partakers of, and in fellowship with one another, in breaking of bread, and in prayer, and in hearing the word, which they constantly attended to, and were blessed with communion with Father, Son, and Spirit, to that time; and therefore the apostle continued from the first of their receiving the Gospel, to that moment, to give thanks to God for them on that account: for this last clause may be connected with the words in Phi 1:3, "I thank my God", as well as with those immediately preceding, "your fellowship in the Gospel"; and shows not only their perseverance in the Gospel, from the first to the present time, as the Ethiopic version renders it, for which he was abundantly thankful; but the continuance of his thankfulness on that account, from his first acquaintance with them to that time.

Gill: Phi 1:6 - 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

Being confident of this very thing,.... The reason of his thanksgiving, and of his making request with joy continually on the behalf of this church, was the confidence and full persuasion he had of this same thing, of which he could be as much assured as of any thing in the world:

that he which hath begun a good work in you, will perform it until the day of Jesus Christ: by this good work is not meant the preaching of the Gospel among them, nor a Gospel church state set up in the midst of them: for though the preaching of the Gospel was a good work, and issued well in the conversion of many, in their edification and comfort, and which was still continued; and though a Gospel church state was erected among them, and was now flourishing, yet the apostle could not assure himself of the continuance of either of them, especially until the day of Christ; and both have been removed from thence many hundreds of years ago: nor is their liberal communication to the support of the Gospel intended; for though this was a good work, yet this was not wrought by God, but by themselves, and was not wrought in them, but done by them; nor their good lives and conversations. The Syriac version indeed renders it "good works", but these cannot be designed, for the same reasons as before; for though they are good things, and answer many valuable ends and purposes, yet they are external works done by men, and not internal ones wrought in them by God; wherefore by it is undoubtedly meant the work of grace upon their hearts, sometimes called the work of faith, because that is a principal part of it: this is God's work, and not man's, as may be concluded from the nature of the work itself, which is the transforming of a man by the reviewing of him, a regeneration, a resurrection, and a creation, and therefore requires almighty power; and from the condition man is in by nature, he is dead in sin, and has no power to act spiritually, and much less what is equal to such a work as this; he has no will, desire, and inclination to it, but all the reverse; and if he had, he could no more effect it, than the dry bones in Ezekiel's vision could cause themselves to live. This is the work of God. Sometimes it is ascribed to the Father, who regenerates, calls by his grace, reveals his Son, and draws souls unto him; and sometimes to the Son, who quickens whom he will, whose Spirit is given, whose image is stamped, and out of whose fulness grace is received; but more commonly it is attributed to the Spirit, who is a spirit of regeneration, sanctification, and faith: and this is a "good work", as it must needs be, since it is God's work; he is the efficient cause of it; his good will and pleasure, his grace and mercy are the moving cause of it, and not men's works; and his good word is the means of it. The matter of it is good; it is an illumination of the understanding, a subduing of the will, a taking away of the stony heart, and a giving of an heart of flesh, an infusion of spiritual life, a formation of Christ in the soul, and an implantation of all grace there: it is good in its effects; it makes a man a good man, and fits and qualifies him to perform good works, which without it he cannot do; it makes a man a proper habitation for God, and gives him meetness for the heavenly inheritance. And this is an internal work, a work begun "in" the saints; nothing external is this work; not an outward reformation, which, when right, is the fruit of this good work; nor external humiliation for sin; nor a cessation from the grosser acts of sin; nor a conformity and submission to Gospel ordinances; all which may be where this work is not; but it is something within a man; as appears from the names by which it goes; such as spirit, so called, because it is of a spiritual nature, wrought by the Spirit of God, and has its seat in the spirit of man; it is called the inward man, which is renewed day by day; a seed that remains in him, and a root which is out of sight, and oil in the vessel, the heart, as distinct from the lamp of an outward profession: as also from the several things, which, together, make up the subject of it; it is the understanding which is enlightened; the will which is subdued; the heart and inward parts in which the laws of God are written; the mind and conscience, which are sprinkled with the blood of Christ, and cleansed; and the affections, which are set on divine objects. This is a begun work, and but a begun one. It may be said to be begun as soon as light is let into the soul by the Spirit of God; when it sees its lost state, and need of a Saviour, for as the first thing in the old creation was light, so in the new; when the fear of God is put into the heart, which is the beginning of wisdom; when love appears in the soul to God, to Christ, to his people, word, and ordinances; and when there are the seeing, venturing, and relying acts of faith on Christ, though there is a great deal of darkness, trembling, and unbelief; and when it is got thus far, and even much further, it is but a begun work; it is not yet finished and perfect: this appears from the several parts of this work, which are imperfect, as faith, hope, love, knowledge, &c. from the indwelling of sin, and corruption in the best of saints; from their various continual wants and necessities; from their disclaiming perfection in this life, and their desires after it. But the apostle was confident, and so may every good man be confident, both for himself and others, that God who has, and wherever he has begun the good work of grace, will "perform", finish it, or bring it to an end, as the word here used signifies: and this the saints may assure themselves of, from many considerations; as from the nature of the work itself, which is called living water, because it always continues, a well of it, because of its abundance, and is said to spring up to eternal life; because it is inseparably connected with it, where there is grace, there will be glory; grace is the beginning of glory, and glory the perfection of grace; this work of grace is an incorruptible seed, and which remains in the saints, and can never be lost; it is a principle of life, the root of which is hid in Christ, and that itself is maintained by him, and can never be destroyed by men or devils: and also from the concern God has in it, who is unchangeable in his nature, purposes, promises, gifts, and calling; who is a rock, and his work is perfect sooner or later; who is faithful, and will never forsake the work of his hands, and has power to accomplish it; and who has promised his people, that they shall grow stronger and stronger, that they shall not depart from him, and he will never leave them. Moreover, this may be concluded from the indwelling of the Spirit, as a spirit of sanctification, as the earnest and seal of the inheritance, and that for ever; and from the intercession and fulness of grace in Christ, and the saints' union to him, and standing in him; as well as front the impotency of any to hinder the performance of this work, as sin, Satan, or the world: to which may be added the glory of all the three Persons herein concerned; for if this work is not finished, the glory of God the Father in election, in the covenant of grace, in the contrivance of salvation, in the mission of his Son, the glory of Christ in redemption, and of the Spirit in sanctification, would be entirely lost: wherefore it may be depended on, this work will be performed wherever it is begun, and that "until the day of Jesus Christ"; meaning either the day of death, when Christ takes the souls of believers to himself, and they shall be for ever with him, when this work of grace upon the soul will be finished; for God, who is the guide of his people, will be their God and guide even unto death: or else the last day, the day of judgment, the resurrection day, when Christ shall appear and raise the dead, and free the bodies of the saints from all their bondage, corruption, vileness, and weakness, which will be putting the last and finishing hand to this good work; nor will even the bodies of the saints be quitted by the Spirit of God till this is done.

Gill: Phi 1:7 - 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

Even as it is meet for me to think this of you all,.... Some connect these words with Phi 1:3; as if the apostle's sense was, that it became him to be thus affected to them, and mindful of them in his prayers, to make request for them with joy, and give thanks for their fellowship in the Gospel, and continuance in it; but they seem rather to refer to his confidence of the good work begun in them, being performed until the day of Christ, and which was but just and right in him to entertain and assert; and may be understood either of a judgment of faith, or a judgment of charity: in a judgment of faith the apostle might be confident, and so may every other man, that all that believe in Christ truly, and have a good work begun in them, that shall be finished; for nothing is more certain, nor is there anything that a man can be more confident of, than this, that he that believes in Christ shall be saved; and this the apostle was fully persuaded of with respect to everyone in this church, that was a believer in Christ; and in a judgment of charity, it was meet and proper, just and right, to think, judge, hope, and believe so of everyone of them, since there was nothing in their profession, conduct, and conversation, showing the contrary:

because I have you in my heart; or "you have me in your heart"; and either reading carries in it a reason why it was fit and right that he should so think and judge concerning them; because they were, as the Syriac version renders it, "put" or "laid" upon his heart; whenever he was at the throne of grace, his heart was enlarged on their account, his affections were wonderfully drawn out towards them, and they were ever in his mind, "both in his bonds, and in the defence of the Gospel"; whether in the prison, or in the pulpit, or whatever he was about in the cause or affairs of religion, they were in his heart and thoughts; from whence he concluded they must belong to God, the good work must be in them, and would be performed; it is a token for good when the Lord lays the case of any upon the hearts of his ministers, or any of his people; and also, because they had him in their hearts, they were affectionate to him, ever thoughtful and mindful of him; and had lately given a specimen of their love to him, as a servant of Christ, and prisoner of the Lord; and as they, so he might know, that they had passed from death to life, because they loved the brethren, and him in particular for his works' sake, who had been an useful instrument in the hand of God among them: and another reason follows,

inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of my grace; or "partakers with me of grace"; meaning either that they were partakers of the same electing, redeeming, adopting, justifying, pardoning, and regenerating grace, as he was; had obtained the same like precious faith in Christ, and knowledge of him, as he had, though not to the same degree; and therefore might well be assured of the performance of the good work in them, having no more to doubt of their salvation than of his own: or rather by "grace", or as the Vulgate Latin version reads it, "joy", he designs his sufferings for Christ, and the sake of his Gospel; which he so calls, because it was given him by God, as a token of his favour, and a mark of honour and respect, to suffer for Christ, as well as believe in him; and therefore rejoiced that he was counted worthy to suffer shame for his name. Now these Philippians were partakers with him of this, both in his "bonds", by sympathizing with him, praying for him, sending relief unto him, and by suffering such like things themselves; and "in the defence and confirmation of the Gospel", whether by suffering, preaching, or writing; they stood by him, encouraged and assisted him, when others forsook him, and laid difficulties and discouragements in his way; on account of all which it was but meet and proper he should entertain such sentiments of them as before expressed.

Gill: Phi 1:8 - For God is my record // how greatly I long after you all // in the bowels of Jesus Christ

For God is my record,.... Which is all one as swearing by him; it is in form of an oath, being a solemn appeal to him as the searcher of hearts, for the uprightness of his mind, the sincerity of his expressions, and the strength of his affections:

how greatly I long after you all; the common members, as well as the bishops and deacons, the weak as well as the strong believers, the poor as well as the rich; the apostle's respects were universal, and without distinction: he longed after their spiritual welfare, an increase of gifts and grace among them; he was their spiritual father, and he hankered after them; as parents after their children; he longed to see them, that he might enjoy their company and conversation, have communion with them, and impart some spiritual gift unto them: and this he did

in the bowels of Jesus Christ; not with an human and carnal affection, but with a Christian and spiritual one; with a love which came from Christ, and was in imitation of him, and on account of their being in him, loved by him, belonging to him, and being believers in him: it was in the most tender manner that he loved them, and was affected to them; the phrase denotes, that his love towards them was internal, in his heart, and was most tender and strong; and like to that tender concern Christ had for them, and which he stirred up in him.

Gill: Phi 1:9 - And this I pray, that your love may abound yet more and more // in knowledge and in all judgment

And this I pray, that your love may abound yet more and more,.... As a proof of his great affection for them, he puts up this petition on their account; which supposes that they had love, as they must certainly have, since the good work of grace was begun in them; for wherever the work of the Spirit of God is, there is love, which is a fruit of the Spirit; and where there is not love, there cannot be that good work; for it signifies nothing what a man says, nor what he has, nor what he does, if love be wanting; but this grace was in these Philippians, they had love to God, to Christ, to one another, to all the saints, and to the ministers of the Gospel, and particularly to the apostle, of which they had lately given him a proof: and it also supposes, that this grace, which was implanted in them in regeneration, was in exercise, which is meant by its "abounding"; it was not only a principle in the heart, and expressed by the mouth, but it was in action; it lay not in word, and in tongue, but showed itself towards the objects of it in deed and in truth; and it was in a very larger and lively exercise; it abounded, it flowed and overflowed; it rose up out of the heart, as water out of a fountain; it was as grace is said to be, a well of living water, springing up, and spreading itself various ways; wherefore the apostle did not pray that they might have love, nor merely that their love might abound, but that it might abound "yet", might continue to abound, that there might be no stop put to its flow and exercise, and so concerns the perseverance of it, and its actings; and that it might abound "more and more"; which regards the increase of it, and enlargement of its exercise. The Syriac version reads it, that it "may be multiplied and abound"; intimating, that spiritual love cannot be exceeded in; there is no going to an extreme in the exercise of it; natural love may, but not spiritual; God and Christ can never be loved too much, nor saints, as saints, though they may as men: wherefore let love abound ever so much to these objects, it is capable of abounding more and more, without any danger of excess; and it is to be wished for; for where it is ever so large and abundant in its actings, it is not perfect, nor will it be in this life; so that there is always room for such a petition; besides, the apostle knew how apt love is to grow cold, and saints to sink in their spiritual affections through the prevalence of sin, the cares of the world, and temptations of Satan: he adds,

in knowledge and in all judgment; that is, either with knowledge and judgment; and the sense be, that as their love abounded, so their knowledge might be increased, and their judgment in spiritual things be better informed and established. Some Christians are more affectionate, and less knowing; others are more knowing, and less affectionate; it is well when love and knowledge go and keep pace together: or it may be rendered "by knowledge", suggesting, that love is increased thereby, which is true; for the more saints know of God and Christ, the more they love them; and the more they know of one another's grace and experience, the more they love each other: by "knowledge" may be meant the knowledge of God; not that which is general, is by the light of nature, and is very obscure and insufficient to salvation; but that which is special, is of God in Christ, as a God gracious and merciful, as a covenant God and Father in him; and which at best is imperfect, and needs increasing: and also knowledge of Christ; not general, notional, and speculative, as that he is the Son of God, the Messiah, and Saviour of the world in common; but that which is special, spiritual, and saving; and which is a knowledge of approbation, whereby a soul approves of Christ above all others, as a Saviour; a fiducial one, whereby it trusts in him, and commits itself to him; an experimental and practical one, to which is joined a cheerful obedience to his commands and ordinances, and becomes an appropriating one; yet is in this life imperfect, and so needs increasing; and all means should be used in order thereunto: moreover, the knowledge of one another may be included; an increase of which is necessary to promote brotherly love, and make communion with one another delightful and profitable. By all "judgment", or "sense", as in the Greek text, is designed a spiritual apprehension, judgment, and sensation of things. The Syriac version renders it, "all spiritual understanding", and may intend a spiritual perception, and sense of the love of God shed abroad in the heart, an enlarged experience of the grace of God, and particularly faith, which is expressed by all the live senses; as by "seeing" the Son, the glory, fulness, suitableness, and excellency of him, and the unseen glories of another world; by "hearing" the joyful sound, the voice of Christ in the Gospel, so as to understand and distinguish it; by "smelling" a sweet smell in the person, blood, righteousness, and sacrifice of Christ, which are of a sweet smelling savour to faith, as are also the things of God, and of the Spirit of God; and by "tasting" how good the Lord is, how sweet is his word, and delicious his fruit; and by "feeling", laying hold on Christ, embracing and handling him, the word of life: and now a believer having these his spiritual senses exercised, he is capable of discerning between good and evil, and so of approving things most excellent; which is the end of this petition, as appears from the following words.

Gill: Phi 1:10 - That ye may approve things that are excellent // That ye may be sincere // and without offence until the day of Christ

That ye may approve things that are excellent,.... Or "try things that differ". There are some things that differ one from other; as morality and grace, earthly things, and heavenly things, carnal and spiritual, temporal and eternal things, law and Gospel, the doctrines of men, and the doctrines of Christ; all which differ as much as chaff and wheat, as gold, silver, precious stones, and wood, hay, stubble. These are to be tried and proved; they are not to be received without distinction, but should be examined, which is right and best to be chosen and preferred; and to such trial and examination it is necessary that a man should be transformed, by the renewing of his mind, that he should have spiritual light, knowledge, and experience, have his spiritual senses exercised to discern the difference of things, and also the guidance, direction, and influence of the Spirit of God: and this trial must be made, not according to carnal reason, and the judgment and dictates of it; for the most excellent things are above it, and out of its sphere, and therefore judged foolish, and rejected by it; but according to the word of God, the Scriptures of truth, in the light of the divine Spirit, and with spiritual judgment and sense; when some things will be found excellent, as Christ, and the knowledge of him in his person, offices, grace, righteousness, blood, sacrifice, and satisfaction, and the several truths of the Gospel relating to peace, pardon, justification, adoption, sanctification, and eternal life; and of the several doctrines of the Gospel, some will appear in their nature and use more excellent than others, more grand and sublime; such as concern the sovereign and distinguishing grace of God, the glory of Christ, and the salvation of the elect; some being milk for babes, others meat for strong men. And these being tried and proved, first by the word of God, and then by the experience of the saints, are to be approved above thousands of gold and silver, and esteemed more than our necessary food; even the sincere milk of the word, as it is by newborn babes, as well as the strong meat of it by the adult, and all to be highly valued and abode by, and held fast,

That ye may be sincere; or "pure", as the Syriac version renders it; pure as the sun, discerned and judged by the light of it, as the word signifies, which discovers motes, faults, and flaws; in which, some think, is a metaphor taken either from the eagle, which holds up its young against the sun, and such as can bear the light of it she retains as her own, but such that cannot she rejects as a spurious brood; or from persons in business, who hold up the goods they are buying to the sun, to see if they can observe any fault in them: so such may be said to be sincere, or pure, who are pure in heart, life, and conversation, whose principles and practices will bear the test of light; such are sincere, who are like honey without wax, and fine flour without leaven, that have no mixture of corruption in doctrine, life, or manners; whose grace is genuine and right; whose faith is unfeigned; whose love to God, and Christ, and one another, is without dissimulation; whose hope is lively, and of a soul purifying nature, and is built on a good foundation; and whose repentance is attended with genuine effects, and proper fruits; whose principles are unmixed; who do not corrupt or adulterate the word of God, but desire and retain the sincere milk of it, and hold the mystery of the faith in a pure conscience; whose worship is also pure and spiritual, who worship God in spirit and truth, under the influence, and by the assistance of the Spirit of God, and with their whole hearts and spirits, and according to the truth of the Gospel; who keep the ordinances as they were delivered, without any human inventions, corruptions, and mixtures; who are sincere in their hearts, pure and sound in heart, simple, plain hearted, and single eyed; choose to be good, rather than seem to be so; whose desires after God, and divine things, and whose affections for them, are true and real, and proceed from the bottom of their hearts; and who have their conversation in the world by the grace of God, in simplicity and godly sincerity; and such the apostle wishes these saints to be, and adds,

and without offence until the day of Christ; to God, as considered in the righteousness of Christ, in which they are perfectly without offence, and will always continue so; or in their walk and conversation before God, in which, though they may in many things offend, yet not be guilty of any notorious iniquity, and much less of living in it: and to themselves, to their own consciences, exercising a conscience void of offence towards God and men; acting according to that light they have received, and those principles they have embraced and professed; desiring to be kept from all evil, that it might not grieve and wound them; and doing nothing in things of an indifferent nature, with offence, or against the dictates of conscience, and to the violation of it: and also to others, to Jew or Gentile, to the world, or to the church of God, by avoiding every thing that is offensive to either; not good things, but evil ones, and those that are indifferent; that peace may be preserved, and their own good may not be evil spoken of; that the children of God may not be grieved, staggered, and stumbled, nor sinners hardened, or have any occasion to blaspheme. The phrase denotes an harmless life and conversation, and a continuance in it to the end, to the day of death, or coming of our Lord, which is to be loved, longed, wished, and looked for, and to be always had in view; and that to engage to a becoming life and conversation, with sincerity, and without offence, since in that day all hearts and actions will be exposed and laid open.