Philippians 1

Philippians 1:1

I Paul the apostle that preached the gospel to the several cities of Macedonia, but first to Philippi, Acts xvi. 12, and Timothy that accompanied me in that work, Acts xvi. 1, to all the Christians that are in Macedonia, of which Philippi is a metropolis, and therein especially to the several bishops of the several cities, and the deacons that attend upon and assist them,

[b] Philippi] The Philippians here named must (by analogy with the Corinthians, and the rest to whom the other Epistles are addressed) be interpreted to be of a larger extent than the inhabitants of that one city, and either to contain all the Christians throughout all Macedonia, or at least all that were under that metropolis. For that Philippi was such, is the distinct affirmation of St. Luke, Acts xvi. 12, ἐκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶ πρώτη τῆς μερίδος τῆς Μακεδονίας πόλις, Philippi is the prime or first city in the province of Macedonia; that is, either of all Macedonia, as one wider province, or at least of one province of it. And it is there added, that it was then a colony, that is, inhabited by Romans (from whence it is, that, ver. 21, they speak of themselves as Romans): and such colony-cities that were so inhabited by Romans were generally (though not only they) pitched on by the Roman praetors or presidents to be the cities whither the neighbouring regions should come for justice, the places of assizes, &c., and so became the chief cities. So e Photius, Ἡ Φιλίππων πόλις τῆς Μακεδόνων ἐπαρχίας μητρόπολις οὖσα, “The city of Philippi being a metropolis of the province of the Macedonians;” and this expressly speaking of it as it was in St. Paul’s time, Acts xvi. 21, where the inhabitants of it, as of a Roman colony, call themselves Romans. So St. Chrysostom, on Acts xvi. λέγει καὶ τοὺς τόπους, ἄτε ἱστορίαν ἐξηγούμενος, καὶ δεικνὺς ποῦ ἐνεχρόνισε, καὶ ἐδείκνυσε ὅτι ἐν τοῖς μείζοσι, τὰς δὲ ἄλλας παρῆει, “St. Luke sets down the places, as writing an history, and shewing where the apostle spent any time, he names only the greater cities, (such are metropoles,) and passeth by the rest;” making Philippi, thus named, one of those greater. And this is supposed by the ancient writer under Ignatius’s name, in Epist. ad Tarsens., when he tells them to whom he writes, Ἀσπάζονται ὑμᾶς αἱ Ἐκκλησίαι Φιλιππησίων, “The churches of the Philippians,” in the plural, “salute you,” that is, the churches under that metropolis. And therefore when Philippi is by the geographers (and out of them by the author of the argument of this Epistle) affirmed to be μικρὰ πόλις ὑπὸ μετροπόλεως Θεσσαλονίκης τελοῦσα, “a little city under the metropolis Thessalonica,” it must be remembered that that

e Epist. 247.

[c] bishops] What the word ἐπίσκοποι and ἐπίσκοπος notes in the Old and New Testament hath been said already, note [h] on Acts i. viz. præfecture, or ruling power in the church. But whether this belonged to singular persons, one in each city and region adjoining, or to a number of such, ruling together as colleagues, hath been of late controverted by some; and this place, which mentions in Philippi bishops in the plural, hath been a principal testimony to conclude that in one church there were many bishops. This, if it were granted, and consequently, that bishops here denote no other than those whom we now call presbyters, would be of no force to infer this conclusion, that churches in the apostles’ times were ruled, not by single bishops, but many presbyters; because, 1, it were possible that the apostle himself might at this time retain that supreme episcopal power in his own

• Tom. 4. p. 406. l. 36.

[d] deacons] Of the word διακονεῖν we have spoken at large, note [a] on Luke viii., both as that signifies indefinitely to serve, and as to wait at the table, and give every man his dimensum from the ἀρχιτρίκλινες, and from thence to distribute to the poor, to all that want. And thus the seven deacons’ institution, Acts vi, may be thought to confine their name and office in the church of Christ to that (especially and principally) of διακονεῖν τραπέζαις, serving tables, distributing to the poor, ver. 2, called the καθημερινὴ διακονία, daily ministration, ver. 1. But (beside that those seven were not wholly employed in those inferior employments, but Stephen and Philip made use of for the preaching

Theod. Ep. ad Dioscor. Ἐν Ἐφέσῃ ἐν τῷ Κοινῷ τῆς Ἀσίας, Euseb. l. 4. c. κγ’. Ὁ Ἐφέσον ὑπέφτειμος, καὶ ἔξαρχος πάσης Ἀσίας, Ord. Thron. Metrop. ad Calcem Codini. ᵃ Chrys. in 1 Tim. Hom. 10. ᵇ Theoph. in Tit. i. 5. ᶜ L. 3. c. 8. ᵈ Arg. Ep. ad Tit.

Philippians 1:3

I cannot but render thanks to God, (the author of all the good which is wrought in any,) as often as I think of you;

Philippians 1:4

And accordingly whensoever I pray for you, I cannot do it without rejoicing;

Philippians 1:5

To consider your great liberality toward the propagating the gospel, (see note [e] Acts ii.) which hath been observable in you since your first receiving the faith until this present time.

Philippians 1:6

And I make no doubt but that God, who hath wrought this and all other Christian graces in you thus far, will proceed to consummate it, (upon your persevering to make use of his grace,) and to reward it at the great day of doom.

Philippians 1:7

This affection to you it is but justice for me to have, as considering that you both in sufferings, and in the defence (see ver. 7,) and maintenance of the gospel, have joined and participated with me, done and suffered the same things that I have done.

[e] my grace] That the word χάρις, which signifies any favour or mercy of God, should here peculiarly be used for the sufferings which had befallen St. Paul in the discharge of his office, will not appear strange, if first it be considered, how often this state of suffering is mentioned by Christ, and by St. Paul, St. Peter, and St. James, as an eminent mercy of God’s to them who are thus honoured by him, and accordingly that it is to be looked on as matter of all joy (in their account) whensoever it befalls any; secondly, if it be compared with ver. 29, where the Philippians, suffering for Christ, as eminently as their believing in him, is mentioned as that which, ἐχαρίσθη ὑμῖν, was granted them by way of χάρις, grace or mercy or special favour of God. As for that which is affirmed in both these verses, that this church of Philippi was thus persecuted for Christianity, and so participated with him in his bands or sufferings, though it be not mentioned in the story of the Acts, yet it is in itself easy to be believed, (and by these testimonies put beyond all question,) the Jewish unbelievers every where stirring up the Roman magistrates to persecute the believers in their provinces.

Philippians 1:8

And before God I solemnly protest to have it in the highest and most passionate degree of Christian love imaginable:

Philippians 1:9

And I daily pray that your Christian charity (which already expresses itself in liberality toward the gospel, and suffering for it, vv. 5. 7,) may yet further increase more and more, so that ye may acknowledge and discern whatever ye ought to do, have a quick sense of your duty in every particular:

Philippians 1:10

That ye may continue constant unto the truth, examine first, and then approve, and like, and practise all Christian virtues in the highest degrees, (see note [f] Rom. ii.) and not be led into evil under the show of good, but remain unblemished and spotless unto the day of judgment, and so bring Christianity into a reputation among men,

Philippians 1:11

Bringing forth all manner of Christian fruits, those works of piety and charity, which are commended by Christ above what was by the law of nature or Moses required, which may tend to the honour and praise of God.

Philippians 1:12

As for myself, and the things that concern me, my sufferings and imprisonment at Rome, you may please to take notice, that they have tended to the advancement rather than hinderance of the gospel.

Philippians 1:13

For by my sufferings it is that the gospel hath come to be taken notice of, and so to be propagated both to all the officers of the emperor in the courts, (the Romans that act under him,) and also to all others.

[f] palace] Πραντάριον signifies in the Latin, (and so in Greek the same,) “the common hall, or court, where judgment used to be had,” the praetor being a Roman officer in their judicatures; τόπος ἕνθα συνάγεται ὁ λαός, “the place where the people meet,” saith Phavorinus; and so sure it signifies here; and St. Paul’s being imprisoned, and brought before the judges, might be a means to make Christianity known to the bench and the whole court. Thus one of his judges had told him, that he had persuaded him, ἐν ὀλίγῳ, a little way, to be a Christian, which is the thing that here seems to be related to, or some other of the same nature.

Philippians 1:14

And withal many that have received Christianity, through the confidence and courage that the example of my sufferings and patience hath infused into them, have with much more zeal and constancy than formerly made confession of the faith.

⁴ to have this care for, φρονεῖν ὑπέρ. ⁵ as those that—are all my copartners of grace, συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας. ⁶ acknowledgment and all sense, ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει. ⁷ pure, εἰλικρινεῖς. ⁸ that concerned me, τὰ κατ’ ἐμέ. ⁹ hall, or, place of judicature. ¹⁰ to all others, τοῖς λοιποῖς πᾶσι.

Philippians 1:15

Some indeed envying the dignity which God hath bestowed on me, by giving such success to my preaching, now that they see me under restraint, preach the gospel of Christ by way of emulation, hoping and endeavouring to get that glory to themselves; and some do it out of good liking of what I have done, and out of a pious intent, desiring sincerely to maintain what I have preached.

Philippians 1:16

The former sort of these do it out of unkindness to me, not out of design seriously to advance the service of Christ, but esteeming of me by their own affections, they suppose they shall gall and grieve me thereby, and so add to my present sufferings:

Philippians 1:17

But others out of a sincere kindness toward me and the gospel, as knowing that what is befallen me is in defence of the gospel, or for my defending it, and consequently but duty in me who have not intruded myself, but am by Christ from heaven called and sent with commission for discharge of this office.

Philippians 1:18

And so by one means or other, some to vex me, others out of respect to the words preached by me, do further propagate it: and though this is by the former sort done maliciously, and the good that comes from it be only accidental, not intended, but only occasioned by them, yet it is matter of rejoicing to me that the gospel of Christ is preached and published by this means.

[g] pretence] The word πρόφασις signifies not only a pretext or pretence, (and so is opposed to αἰτία, a true cause,) but also an occasion, as προφάσεις ζητεῖ, he seeks occasions, Prov. xviii. 1; and so it seems to be taken here, (and so more fitly to connect with παντὶ τρόπῳ, by all means, than it could do if it were rendered, in pretence,) thus, by all means, εἴτε προφάσει, whether by occasion only, that is, accidentally, and not by a designed causality, εἴτε ἀληθεία, or whether by truth, that is, by a direct real way of efficiency.

Philippians 1:19

For I am confident, by the help of your prayers, and by the assistance of the Spirit of Christ attainable thereby, that what hath thus befallen me, shall be a means of advancing the salvation of many;

Philippians 1:20

As I verily persuade myself, and hope that God will so assist me, that I shall express no pusillanimity in any thing, but continue as constant as ever, and as bold (note [a] John vii.) to confess Christ and preach the gospel, and so, whether by life or death, advance the kingdom of Christ, by preaching it, if I live, by signing the truth with my blood, if I die.

Philippians 1:21

For as for myself, thus it stands with me: if I live, my life shall be spent in Christ’s service; and if I die, my death tends to mine own unspeakable advantage and joy, and to the service of Christ also, whose glory may be advanced by my dying his martyr: (see ver. 20.)

Philippians 1:22

On the other side, my living in the flesh is matter of some advantage also: life is in itself, and for the advantages of serving God and increasing our crown, a desirable thing, and so the scales being in a manner even, I know not what to choose.

[h] the fruit of my labour] Καρπός ἄργου seems to be a Latinism, operæ pretium, and so to signify accordingly, worth my labour, worth doing, as we say, a desirable thing. So Theophylact renders it, οὐκ ἄκαρπον, not fruitless, καρποφορῶ γὰρ, saith he, “for I bring forth fruit by this means.”

Philippians 1:23

But I am in a great difficulty, equally inclined on both sides; on one side having before me the benefit of death, as of a return into my country, which is the vision and society of Christ, and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdom, and the benefit that will redound to me;

[i] to depart] Of the many acceptions of the word ἀναλύειν, none seems more proper to this place than that which is in itself most simple and plain, that it signify, to depart this world, or retire, remove out of this life, migrare, abire, discedere, reverti; every of which is usually taken for an expression of death, and are answerable to the Hebrew פטר, which the Syriac here makes use of, the same which is by the Chaldee used of Moses on Cant. ch. 1, when Moses’s time came, לְמַפְטֵר מִן עָלְמָא, to depart, or that he should depart, out of the world: and so 2 Tim. iv. 6, ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως, is ordinarily rendered, the time, or season of my departure, or decease. Ἀναλύειν ἐντεῦθεν, in Palladius. (Hist. Lausiæ. p. 506. A) to loose from thence, or most properly, to return, alluding to Eccles. xii. 7, where the body returns to the earth as it was, to the place from whence originally it came out, and so the spirit unto God that gave, or first breathed it into the first man. And so ordinarily in Christian authors, ἀναλύειν, and ἀνάλυσις πρὸς Χριστὸν, and the like. And for the original of this use and acception of the word, nothing can be more probable than that it is a phrase of the mariners, who are said λύειν, to loose from the haven, when they go out, oram solvere, and absolutely, solvere, to loose; and when they do this by way of return homewards, then it is properly ἀναλύειν. So Luke xii. 6, ἀναλύσει ἐκ τῶν γάμων, is coming home, returning from the marriage feast. So 2 Macc. viii. 1, ἀναλελυκὼς ἀκόσμως, retiring disorderly. So the method of reducing conclusions to their principles is by Aristotle styled ἀναλυτικὴ, ἡ ἐκ γνωστοῦ εἰς τὰς ἀρχὰς ἐπάνοδος, γ saith Philoponus; and again, ἡ ἐκ τῶν αἰτιατῶν ἀναδρομὴ ἐπὶ τὰς ἀρχὰς, “a returning, or running back, from the conclusions, or effects, to their principles;” adding, that it is a metaphor, ἀπὸ τῶν ἀποδημούντων, καὶ ἀποστραφέντων εἰς τὰ οἰκεῖα, “from travellers returning to their homes;” and, εἰς τὰ οἰκεῖα ἀπὸ τῶν ξένων ἐπάνοδος, ἀνάλυσις λέγεται, “a return from strangers to one’s own home is thus styled.”

Philippians 1:24

And on the other side, considering the advantage which may accrue to you, which is far greater by my life, and that which you can very ill spare.

Philippians 1:25

And on this latter consideration of the want you have of me, and the benefit you may reap from my life, I am sure that this is the thing I desire and hope, that I shall be some time permitted to live as a means of growth and proficiency to you, and of giving you comfort in your Christianity;

[k] having this confidence] Τοῦτο πεποιθὼς οἶδα, is somewhat an obscure phrase, and may best be explicated by two considerations. First, that πεποιθὼς signifies hoping with some confidence, answerable to the Hebrew בטח, which is ordinarily rendered, ἐλπίς, hope, but 2 Kings xviii. 20, πεποιθήσις, persuasion, confidence. So ver. 6, πεποιθὼς αὐτὸ τοῦτο, hoping confidently this very thing. So 2 Cor. i, that which is expressed by ἐλπίζω, I hope. ver. 13, is ταύτῃ τῇ πεποιθήσει, in this persuasion, ver. 15. Then for the phrase πεποιθὼς οἶδα, that is in ordinary construction all one with οἶδα με πεποιθέναι, I know that I hope, or am persuaded, or, of this I am sure, (so οἶδα τοῦτο is ordinarily used,) that I hope, or am persuaded. And this is very agreeable to the matter in hand, where, to comfort them in their sadness for his afflictions, he minds them, that, in order to their good, he foresees it very probable that he may be permitted to live; and though he knows not by any

Philippians 1:26

That you may rejoice the more through the goodness of Christ, by reason of me, that is, of my coming yet again to be present among you.

Philippians 1:27

Only let your course of life be such as becomes the citizens of this divine city, the members of the church of Christ, whose faith ye have received, that whether present or absent, I may hear such things of you that I may take comfort in, viz. that you have the same affections and common designs, all jointly contending, the best you can, to propagate the faith of Christ, to gain men to embrace the gospel.

Philippians 1:28

And whatsoever opposition ye meet with, let it not discourage or affright you, but look on it only as a sign or testimony that they are wretched obdurate people, but that you are the true penitent believers, rescued out of the snares of sin, and that this testimony is given by God himself of you,

Philippians 1:29

Who hath vouchsafed you this favour, to suffer for, as well as to believe in, Christ, which is a