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BIBLE STUDY NOTES
INSTRUCTOR'S NOTES ON THE BOOK OF PHILIPPIANS
CHAPTER 1
Paul begins his epistle with his customary salutation
followed by an expression of thanksgiving and prayer. The church at
Philippi had been a source of great joy to Paul by virtue of
their fellowship with him in the proclamation of the gospel. Confident that
God will complete the work He began in them, Paul prays that their spiritual
growth will continue (1-11).
His circumstances at
Rome have actually been
for the furtherance of the gospel, despite imprisonment and opposition by
false brethren. He is confident that everything will turn out alright, and
that he will even come to them again. It is not without mixed feelings,
however, for he is torn between a desire to be with Christ and a realization
that to remain in the flesh is more needful for them (12-26).
At the moment, his desire is that whether absent or
present he may hear they are conducting themselves worthy of the gospel, by
standing fast in one spirit and one mind for the gospel and not disturbed by
any adversaries. They should take comfort in knowing that, like Paul, they
have been granted the honor not only to believe in Christ, but also to
suffer for His sake (27-30).
INTRODUCTION TO PHILIPPIANS 1
By John Gill
This chapter contains the inscription of the epistle; the apostle’s
salutation of the Philippians; an account of his thanksgivings, prayers, and
affection for them, and confidence of them; a narrative of his sufferings,
and the use of them; and an exhortation to a conversation becoming the
Gospel, to abide by it, and suffer cheerfully for it. The inscription is in
Philippians 1:1, in which are mentioned by name the persons that subscribed
the epistle, Paul and Timothy; and who are described by their character,
servants of Jesus Christ; and also the persons to whom the epistle was sent,
by the place of their abode, Philippi; the members of the church by their
general character, saints in Christ Jesus; and the officers of it, by those
that are peculiar to them as such, bishops and deacons: the salutation is in
Philippians 1:2, and then follows a thanksgiving for them to God, which was
made in prayer, and upon every remembrance of them at the throne of grace,
and that for their constant fellowship in the Gospel (Phil. 1:3), and the
apostle expresses his strong confidence of the good work of grace being
begun in them, and of the performance of it, until the day of Christ;
grounded upon a judgment of charity, and a belief of their being partakers
of the same grace with himself (Phil. 1:6), and declares the most tender and
affectionate love to them, for the truth of which he calls God to witness
(Phil. 1:8), and as a proof of it, puts up several petitions for them; that
they might have an increase of love, and spiritual knowledge, judgment, and
sense, that so they might be capable of trying and approving things that
differ, and which are the most excellent of them; that they might be sincere
and harmless in their lives, and always doing good works in the strength of
Christ, and to the glory of God (Phil. 1:9), next follows an account of his
bonds and imprisonment, and the usefulness of them, as that they were for
the further spread of the Gospel in many places, and even in Caesar’s palace
(Phil. 1:12), yea, by means of them several of the ministering brethren were
the more emboldened to preach the Gospel without fear of men; though there
was a difference among them, some preached Christ of envy, strife, and
contention, thinking to add to the apostle’s troubles, and others, of good
will, and of love to the apostle, who they knew was set for the defense of
the Gospel (Phil. 1:14), upon all which the apostle gives his sentiments,
and makes his reflections, that whatever were the views of some men in
preaching, it was, and ever would be, constant matter of joy to him that
Christ was preached (Phil. 1:18), yea, he was satisfied, that the ill
designed by some to him would be overruled for his good, by means of the
prayers of the saints, and the supply of the Spirit; for he had a pure and
well grounded hope and expectation, that he should never be brought to shame
and confusion, but that Christ would be magnified in him living and dying;
for he knew that both his life, and his death, would be gain to Christ, or
that it would be for the glory of Christ for him to live, and his own gain
should he die (Phil. 1:19), which put him in a strait what was most eligible
in this case, whether, to live in the flesh, or depart out of the world;
seeing to live in the flesh, and labor in the ministry, were fruitful and
profitable, and more necessary and useful for the churches of Christ, and to
die, and be with Christ, were better for himself (Phil. 1:22), but upon
maturely weighing things on both sides, like one of a truly noble public
spirit, he inclines to the former; nay, is persuaded, that he should
continue longer to be an instrument of increasing the faith and joy of the
Lord’s people, which he knew would abound in Christ on his account, should
he be restored again (Phil. 1:25), and then he concludes the chapter with an
exhortation to the Philippians, to order their conversation agreeably to the
Gospel of Christ, and to continue firm and unanimous in it, and use their
utmost endeavors to keep it themselves, and spread it among others (Phil.
1:27), being not daunted and intimidated by the persecutions of men, which
to the persecutors was a sign of perdition, looked darkly, and with an ill
aspect upon them, but to the persecuted was a token that they had an
interest in that salvation which is of God (Phil. 1:28), for as it is a gift
of grace to believe in Christ, so likewise to suffer for him (Phil. 1:29),
to which the apostle animates them by his own example, that which they were
called unto being no other than what they had seen endured by him, and had
heard concerning high (Phil. 1:30).
Philippians 1:1— “Paul and Timotheus, the servants of
Jesus Christ, to all the saints in Christ Jesus which are at
●
Timotheus mentioned as being well known to
the Philippians (Acts 16:3, 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” (Phil. 1:3). The mention of his name
implies merely that Timothy joined in affectionate remembrances to them.
-
Philippians 1:3 “I thank my God upon every remembrance of you,”
-
“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 (Paul) 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” [J. Gill].
● 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.
—servants
of Jesus Christ
means “ministers of the word, and preachers of the Gospel; they were his
servants in the Gospel, they served him (Christ) 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, honorable, and glorious” [J. Gill].
● All the saints in Christ Jesus (see Phil.
1:4, 7, 8, 25; 2:17, 26 for the use of the inclusive use of the word “all”
where it implies comprehensive affection which desired not to forget any one
among them “all”). Paul, without equivocation, shares like affection for all
members of the Philippian church.
Likewise, they were addressed as saints not due to any
Old Testament sacrifices, “which has no regenerating nor sanctifying virtue
in (them), they (the Philippians) 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;” [J. Gill]. Also take notice that Paul uses a customary statement by
calling the recipients of this epistle “saints” at the outset. In other
words, he was addressing believers.
●
Bishops synonymous with “presbyters” in the
apostolical churches; as appears from the same persons being called “elders
of the Church” at
-
Acts 20:17 “And from
-
Acts 20:28 “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the
-
Titus 1:5 “For this cause left I thee in
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.” It was the duty of the bishop, to “feed, watch, inspect, and take the oversight of the flock, minister sound doctrine to them, and preserve them from error and heresies” [J. Gill]. 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” [J. Gill]. -
Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col. 4:17; 1 Thess. 5:12; Heb. 13:24; Rev. 1:4, 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
-
Colossians 4:17 “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.”
-
1 Thessalonians 5:12 “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;”
-
Hebrews 13:24 “Salute all them that have the rule over you, and all the saints. They of
-
Revelation 1:4, 11 “John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;…Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Synopsis: “Servants”
(douloi) suggests submission
without servility, slavery that is motivated by love, and service with a
willing spirit. “Saints” (hagioi)
means “set apart ones” who have confessed Christ as Savior. “Bishop and
deacons” includes pastors with overseers. Ministers of the gospel.
Philippians 1:2— “Grace be unto you, and peace, from God
our Father, and from the Lord Jesus Christ.”
● Grace be unto you, and peace Grace must
come first if we are to have true peace. “. . .by ‘grace’ is not meant
ministerial gifts, which are not common to all the saints; nor the Gospel,.
. . nor the love and favor of God, which these persons were sharers in, as
appears from their above characters; nor the principle of grace, which was
now formed there in their effectual calling; but an increase of grace, as to
its degrees, acts, and exercise; every grace is imperfect in this respect,
and those who have the most stand in need of more; there is such a thing as
growing in grace, which is very desirable, and may be expected from God, who
is able to make all grace to abound, and has promised to give more: by
“peace” is meant, peace with God through Christ; peace in their own
consciences, and with one another; all manner of prosperity inward and
outward here, and eternal happiness hereafter” (J. Gill on Rom. 1:7).
● from God our Father, and from the Lord Jesus Christ
Omit the second “from”: as in the Greek, “God our Father” and “the Lord
Jesus Christ,” are most closely connected.
“God our Father and the Lord Jesus Christ; God the Father
of Christ is spoken of as our Father, which is by adoption; partly to engage
fear and reverence of him at his throne; and partly to encourage freedom and
boldness there, and an expectation of receiving every blessing of grace from
him: ‘the Lord Jesus Christ’ is mentioned, as being the person through whom,
and for whose sake, all the blessings of grace and peace are communicated to
us; and being put upon a level with the Father in these petitions, shows him
to be equal with him, and so truly and properly God. ‘Grace’ may be thought
to be particularly wished for from the Father, though not exclusive of
Christ, since he is the God of all grace, who has treasured up a fullness of
it in his Son. And ‘peace’ may be considered as desired to be had from
Christ, though not exclusive of the Father; since the covenant of peace was
made with him, the chastisement of peace was laid on him, and he has made
peace by the blood of his cross, and is the giver of it to his people” (J.
Gill on Rom. 1:7).
Synopsis:
“Grace and Peace.” “Grace” (charis)
generally refers to a favor out of pure generosity of the heart, expecting
nothing in return. “Peace” (eirene)
is a Hebrew concept (shalōm)
which denotes the harmony and well being of a life that has been reconciled
to God through Christ Jesus.
Philippians 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” [J. Gill].
● 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;”
[J. Gill].
Synopsis: It was
common for Paul to pray for the people to whom he wrote, and his prayers of
thanksgiving was his overall remembrance of the believers at
Philippians 1:4—“Always in every prayer of mine for you
all making request with joy,”
● making request Translate, “making my
request.” Paul “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” [J. Gill]. “Requests are to be made known
to God with thanksgiving. When we request a favor 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” [J. Gill].
● for you all The frequent repetition in this
Epistle of “all” with “you,” marks that Paul desires to declare his love for
all alike, and will not recognize any divisions among them.
● with joy “joy is the characteristic feature
in this Epistle, as love is in that to the Ephesians (compare Phil. 1:18;
2:2, 19, 28; 3:1; 4:1, 4).
-
Philippians 1:18 “What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.”
-
Philippians 2:2 “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.”
-
Philippians 2:19 “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.”
-
Philippians 2:28 “I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.”
-
Philippians 3:1 “Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.”
-
Philippians 4:1 “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.”
-
Philippians 4:4 “Rejoice in the Lord alway: and again I say, Rejoice.”
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. for what God had done for them, and continued with them.
Synopsis: As Paul
contemplated all that God had done for them and through them, he was filled
with joy. “Joy” is the keynote of the entire epistle. Because joy is the
by-product of something else, the apostle was not referring to some
superficial happiness when he made this statement.
Philippians 1:5— “For your fellowship in the gospel from
the first day until now;”
This answers the question that may have been posed by
verses 3 and 4. the ground of Paul’s “thanking God” (Phil. 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 (1 Cor.
1:9) and of the Father (1 John 1:3) in the Gospel, by becoming partakers of
“the fellowship of the Holy Ghost” (2 Cor. 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 (Phil. 4:10, 15,
“communicated . . . concerning giving”; 2 Cor. 9:13; Gal. 6:6; Heb. 13:16,
“To communicate forget not”).
Synopsis: This joy
(v. 4) resulted from their fellowship (koinōnia)
with him in the gospel. In the original sense (koinōnia)
it expressed a joint participation in a common ministry or interest.
“Partnership” is a very appropriate contemporary term to express the
idea…there was a partnership of working in the gospel; an association in
spreading the gospel. The Philippians had participated in Paul’s ministry
with their prayers and finances for approximately ten years.
Philippians 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:”
● Confident “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:” [J. Gill] (see
Phil. 1:3, 4). Paul was “confident” that the good work that had begun in the
Philippian church would be carried to its fruition based on his “confidence
in Christ.”
● this very thing the very thing which he
prays for in Philippians 1:4, is the matter of his believing confidence
(Mark 11:24; 1 John 5:14, 15). Hence the result is sure.
-
Mark 11:24 “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have[them.”
-
1 John 5:14-15 “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”
● he which hath begun That is, God (Phil. 2:13). This is the work of 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 fullness grace is received;” [J. Gill].
-
Philippians 2:13 “For it is God which worketh in you both to will and to do of his good pleasure.”
● a good work Any work that God begins, He will surely finish (1 Sam. 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 (Is. 26:12). So as to the particular work here meant, it is undoubtedly the perfecting of 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, which he hath begun and will bring to its completion.
-
Isaiah 26:12 “LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.”
● perform it until “perfect it up to” God’s
work is perfect sooner or later; He is faithful, and will never forsake the
work of His hands, and has the power to accomplish His predetermined ends;
He has also promised his people, that they shall grow stronger and stronger,
that they shall not depart from him, and he will never depart from them. So
what God has started in us, He will perfect by the power of his own hands at
or until the Lord’s coming.
● until the day of Jesus Christ 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.
-
Philippians 1:10 “That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;”
Not until 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. Salvation is only completed at the resurrection of the
body.
Synopsis: Although
Paul oft remembered the Philippians, he was not entirely happy with their
spiritual state. His desire for them was that God would continue the work He
had begun in them. This emphasizes that God is interested not only in the
spiritual birth of His people, but also in their continued growth and
maturity. A person does not receive all of God’s benefits at the conversion
experience. That is only the starting point, the gateway to many benefits.
Paul was confident that God would keep His saints in the process until the
day of Christ’s return.
Philippians 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.”
● Meet Greek, “just” and may “refer to his
(Paul’s) 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,” [J. Gill].
●
to think this to have the prayerful
confidence I expressed (Phil. 1:4-6).
● of you literally, “in behalf of you.”
Paul’s confident prayer in their behalf was that God would perfect His own
good work of grace in them.
● because, &c. Punctuate and translate,
“Because I have you in my heart,” “Ye have me in your heart” . . . being
partakers of my grace; and either reading carries in it a reason why it was
fit and right that Paul should so think and judge concerning them. Paul has
an affection for the Philippians; an affectionate remembrance. It may be
better understood that Paul held them dear to his heart.
● both, in my bonds, and in my defense and confirmation of the Gospel 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
-
2 Corinthians 3:2 “Ye are our epistle written in our hearts, known and read of all men:”
-
2 Corinthians 7:3 “I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you.”
Even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private (Acts 28:17-23);
-
Acts 28:17-23 “And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. Who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of
His self-defense and
confirmation of the Gospel being necessarily conjoined, as the Greek implies;
-
Philippians 1:17 “But the other of love, knowing that I am set for the defence of the gospel.”
Namely, “inasmuch as ye are fellow partakers of my grace”: inasmuch as ye share with me in “the fellowship of the Gospel.”
-
Philippians 1:5 “For your fellowship in the gospel from the first day until now;”
And have manifested this, both by suffering as I do for the Gospel’s sake,
-
Philippians 1:28-30 “And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; Having the same conflict which ye saw in me, and now hear to be in me.”
And by imparting to me of your substance (Phil. 4:15).
-
Philippians 4:15 “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.”
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.”
-
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:” [J. Gill].
Synopsis: The
Apostle’s confidence in the Philippians was based upon the fact that they
had shared God’s grace with him for some 10 years. The word “defense” comes
from the Greek word from which we derive apologetics. Here Paul uses the
word in connection with the “confirmation of the gospel.” To often we think
of the term “defense” in a negative sense, as if we had to keep unbelievers
from taking something from the gospel. Paul realized the process of
defending the gospel would result in the confirmation of the gospel.
Philippians 1:8— “For God is my record, how greatly I
long after you all in the bowels of Jesus Christ.”
Confirmation of Philippians 1:7.
● Record that is, witness. This “is in form
of an oath, being a solemn appeal to him (God) as the searcher of hearts,
for the uprightness of his mind, the sincerity of his expressions, and the
strength of his affections:” [J. Gill].
● how greatly I long after you all; “… he
(Paul) longed after their spiritual welfare, an increase of gifts and grace
among them; he was their spiritual father, and he yearned 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,” [J. Gill].
● 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]. “Bowels” in the KJV refers to the seat of the emotions.
-
Jeremiah 31:20 “Ephraim my dear son? a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.”
All real spiritual love is but a portion of Christ’s love
which yearns in all who are united to Him [Alford]. “…the phrase denotes,
that His (God) 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,” [J. Gill].
Synopsis:
Paul compared his
longing for the Philippians to the straining of an athlete reaching forward
to the goal set for him. This longing was motivated by the love Jesus has
for His own people, an affection so great that He died for His people.
Philippians 1:9— “And this I pray, that your love may
abound yet more and more in knowledge and in all judgment;”
The subject of Paul’s prayer for them (Phil. 1:4). As a
proof of Paul’s great affection for them, he puts up this petition on their
account;
● your love—to Christ, This statement
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;
-
Philippians 2:2 “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.”
● Knowledge of doctrinal and practical truth.
The lack of such “knowledge” leaves many Christians anemic concerning
practical Christianity and Christian worship. “…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… 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 Savior 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
Savior; 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” [J. Gill].
● Judgment rather, “perception”; “perceptive
sense.” Spiritual perceptiveness: spiritual sight, spiritual hearing,
spiritual feeling, spiritual taste. “Knowledge” and “perception” guard love
from being ill-judged. By all “judgment”, or “sense,” as in the Greek text,
is designed a spiritual apprehension, judgment, and sensation of things.
Synopsis: Paul’s
actual prayer for the Philippians begins in this verse and includes two
specific requests. His supplication for them was prefaced with one of the
Greek terms expressing purpose (hina,
“in order that”). Paul prayed that their love would abound more and more in
knowledge and in perception. Thus it is possible for a believer’s love (agapē).
Philippians 1:10— “That ye may approve things that are
excellent; that ye may be sincere and without offence till the day of
Christ.”
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. The root word translated “approve” here was used of the
assaying of metals, as well as of the approval of candidates for the degree
of medicine. Therefore, it refers to the act of testing something for the
purpose of approving it. God does not want Christians to accept everything,
but He wants them to approve only what is “best” or “excellent.” Some things
may be “good” in the normal sense of the word but may not be “best.” Paul
wanted the Philippians to accept the approved things that would help them
“be sincere and without offence.”
● Sincere from a Greek root which means pure
or examined in the sunlight and found pure (as one would hold a diamond to
the light to see if there be any fault found within). Examined by the light
of the gospel.
●
without offence not stumbling; running the
Christian race without falling over any stumbling-block, that is,
temptation. “Without offense” in the righteousness of Christ, in which they
are perfectly without offence… “exercising a conscience void of offense
towards God and men; acting according to that light they have received, and
those principles they have embraced and professed;” [J. Gill]. “Without
offence” means “oven tested” in the Greek. We can not cover up the crack of
our lives with some type of was that hides our imperfections. In this life
we will always have the cracks of imperfections and we must not attempt to
disguise them. We must be sincere. God’s love will not flow through a
Christian whose life is a sham. Hypocrisy will stop the flow of God’s love.
However, no matter how marred the honest Christian is God’s love shall flow
freely…one day all our imperfections will be made perfect.
● till rather, “unto,” “against;” so that
when the day of Christ comes, we may be found pure and without offense. Such
is only the case for those that find themselves “in Christ” at the day of
judgment!
Synopsis: According
to this verse, this combination will enable Christians to discern what is
best for them. A gullible love accepts anything, but a love manifested in
full knowledge and in practice application distinguishes the genuine from
the spurious (counterfeit or bogus). The sincere and unoffending attitude
will be made manifest at the judgment of believer’s by Christ himself.
Philippians 1:11— “Being filled with the fruits of
righteousness, which are by Jesus Christ, unto the
glory and praise of God.”
The oldest manuscripts read the singular, “fruit.” The
fruit here meant is one of good works in general, which are called “fruits”,
because, like fruits, they spring from a seed, even from the incorruptible
seed of grace in the heart, implanted there in regeneration; Such is the
“fruit” described in Galatians 5:22:
-
Galatians 5:22 “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,”
-
Regarding the works of righteousness, however manifold, as one harmonious whole which contains, the fruit of righteousness, goodness, truth, peace and holiness.
-
Ephesians 5:9 “(For the fruit of the Spirit is in all goodness and righteousness and truth;)”
-
James 3:18 “And the fruit of righteousness is sown in peace of them that make peace.”
-
Hebrews 12:11 “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.”
-
Romans 6:22 “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”
● which are by Jesus Christ which is by
(Greek, ‘through’) Jesus Christ.” Christ is the “tree” of life unto which
all good works, such as true Christian fruit, springs; through His sending
to us the Spirit from the Father. “We are wild and useless olive trees till
we are grafted into Christ, who, by His living root, makes us fruit-bearing
branches” [Calvin]. “…without Christ no good work can be performed; it is
through him, strengthening his
people, they do all they do; for they are insufficient to do anything of
themselves, but his grace is sufficient for them, and his strength is made
perfect in their weakness” [J. Gill].
Synopsis: Such an
attitude also will yield a harvest of righteousness through Jesus Christ. In
a real sense God is working in believers to make them more an more like the
Lord Jesus Christ. When a person becomes a Christian and commits himself to
follow Jesus, that person accepts the righteousness of Christ as the only
righteousness sufficient to satisfy the requirements of God. At one and the
same time, a process begins (sanctification) in that life so that the
righteousness of Christ becomes gradually imparted to that individual.
Initially the righteousness of Christ is imputed at the time the person
becomes a Christian, but the righteousness of Christ is imparted by the Holy
Spirit throughout the believer’s entire lifetime.
Philippians 1:12— “But I would ye should understand,
brethren, that the things which happened unto me have fallen out rather unto
the furtherance of the gospel;”
● understand Greek, “know;” “I want you to
know.” The Philippians probably had feared that his imprisonment would
hinder the spread of the Gospel; he therefore removes this fear. Paul here
wanted to put the church at rest in explaining his troubles…such troubles
would not hinder the spread of the Gospel.
● the things which happened unto me Greek,
“the things concerning me.” His sufferings as a result of his spreading the
Gospel or “his experiences.”
● rather—so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [Bengel].
-
Philippians 1:19 “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,”
-
Philippians 1:28 “And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.”
-
Philippians 2:17 “Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.”
● have fallen out rather unto the furtherance of the Gospel
“…The Gospel, though it is good news and glad tidings of peace, pardon,
righteousness, and salvation by Christ; yet is very disagreeable to carnal
men, they are enemies to it; and do all they can to stop its progress,” yet,
“persecution in one place has often been the means of carrying and spreading
the Gospel in many others;” [J. Gill].
-
Acts 8:1 “And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at
Synopsis: In verses
12 through 26 the Apostle described his ambition more clearly than in any
other place in his writings. Further, the passage expresses what the
ambition of every Christian should be. It is summarized best in verse 20
with the statement, “Christ shall
be magnified in my body, whether it be by life, or by death.” Paul was not
controlled by his circumstances; he was not under the circumstances. He
controlled them and not visa versa.
Philippians 1:13— “So that my bonds in Christ are
manifest in all the palace, and in all other places;”
● my bonds in Christ rather as Greek, “So that my bonds have become manifest in Christ,” that is, known, as endured in Christ’s cause. “his bonds were in Christ, or for Christ's sake, for professing Christ and preaching his Gospel; he was a prisoner in the Lord, or for his sake;”[ J. Gill].
-
Ephesians 4:1 “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,”
● palace—literally, “Prætorium,” that is, the
barrack of the Prætorian guards attached to the palace of Nero, on the
Palatine hill at Rome; not the general Prætorian camp outside of the city;
for this was not connected with “Cæsar’s household,” which Philippians 4:22
shows the Prætorium here meant was. The emperor was “Prætor,” or
Commander-in-Chief; naturally then the barrack of his bodyguard was called
the Prætorium. Paul seems now not to have been at large in his own hired
house, though chained to a soldier, as in Acts 28:16, 20, 30, 31, but in
strict custody in the Prætorium; a change which probably took place on
Tigellinus becoming Prætorian Prefect. The term for “palace” could refer to
at least four different things.
1.
those forming the
praetorian guard (probably this)
2.
the emperor’s palace
3.
the barracks of the
praetorian guard
4.
the judicial
authorities
● in all other places so Chrysostom. Or else,
“TO all the rest,” that is, “manifest to all the other” Prætorian soldiers
stationed elsewhere, through the instrumentality of the Prætorian household
guards who might for the time be attached to the emperor’s palace, and who
relieved one another in succession. Paul had been now upwards of two years a
prisoner, so that there was time for his cause and the Gospel having become
widely known at
Synopsis: Paul here
proceeds to give examples which proves that his being in prison had not
curtailed his work for the Lord, but rather, had advanced the cause of
Christ. First, his circumstances had enabled him to witness to the palace
guard (Prætorian). The term for “palace” could refer to at least four
different things.
Philippians 1:14— “And many of the brethren in the Lord,
waxing confident by my bonds, are much more bold to speak the word without
fear.”
-
Translate as Greek, “And that (Phil. 1:13) most of the brethren in the Lord,” &c. “In the Lord,” distinguishes them from “brethren after the flesh,” that is, Jewish fellow countrymen or his fellow Jews according to natural birth. Ellicott translates, “Trusting in the Lord.” This may have included even some nominal believers.
●
by my bonds encouraged by my patience in
bearing my bonds. Paul was able to bear his bonds because of the spread of
Gospel both within the “palace” and throughout the church.
● much more bold Translate as Greek, “are
more abundantly bold.” Paul “spake boldly and freely, as he ought to have
spoken, and ‘without fear,’ rather…
without the fear of man, which brings a snare;
he had no regard to the threats
and menaces, the reproaches and persecutions of men; none of these things
moved him;
he feared God and not man, and so
went on boldly, preaching the Gospel;” [J. Gill;
italics mine ].
Synopsis: Due to the
joy and contentment that Paul manifested while imprisoned he had a strong
impact. Too many times Christians allow opposing forces to discourage them
from doing what God has called them to do. Circumstances sometimes can be
changed, but sometimes they cannot be. If God does not see fit to change
them, He must have some purpose for them.
Philippians 1:15— “Some indeed preach Christ even of envy
and strife; and some also of good will:”
● Some indeed preach Christ even for envy
that is, to carry out the envy which they felt towards Paul, on account of
the success of the Gospel in the capital of the world, owing to his
steadfastness in his imprisonment; they wished through envy to transfer the
credit of its progress from him to themselves. Paul, “being
now in bonds, they thought it a proper opportunity to exert themselves, and
set up preaching Christ as he had done, in the clearest manner; hoping they
should meet with the same success, and gain great honor and applause in the
church,” [J. Gill].
● some also of rather, “for” without any
selfish end or sinister view of vain glory; not moved unto it by envy or
ambition, but rather for,
● good will answering to “the brethren”
(Phil. 1:14); some being well disposed to him. “…but of pure “good will” to
the Gospel, having a real liking of it, an hearty love for it, a sincere
desire to spread it,” [J. Gill].
Synopsis: Paul knew
opposition from false preachers even in prison. He had experienced it from
the beginning of his ministry and it continued until his earthly life was
complete. Paul recognized that some people preached Christ out of pure
motives and some others preached Christ out of impure motives. The latter
group consisted of people who envied Paul’s authority, position, and
ministry. Perhaps while he was able to move freely in his proclamation of
the gospel, they hesitated to move against him. However, when Paul was
placed in prison, these jealous individuals probably felt somewhat less
hindered in their activities. Although they preached Christ, their real
objective was to gain authority and adherents for themselves.
Philippians 1:16— “The one preach Christ of contention,
not sincerely, supposing to add affliction to my bonds:”
-
The oldest manuscripts transpose these verses, and read, “These (last) indeed out of love (to Christ and me),
● The one preach Christ of contention “That
is, those that preached of envy and strife, and not of good will to Christ,”
[J. Gill]. No pure intent!
● not sincerely not with pure intentions…they
did not preach it with a sincere heart. Some motivation other than the
intent of the gospel.
● supposing to add affliction to my bonds
affliction (thlipsis); means ‘trouble” involving direct suffering. This
should not be seen that by thus preaching the Gospel, they thought that they
might add to Paul’s afflictions due to the fact that he has imprisoned for
doing the same thing, but rather, “that their view was in preaching Christ
to carry away the glory of it from the apostle, and take it to themselves”
[J. Gill]. Adding bitterness hoping to make Paul’s chains more irritating.
Synopsis: This verse
begins the Apostle’s own commentary on the statement made in verse 15. The
motive behind a person’s actions may not always be known to others, but God
knows. Notice the marks of hypocrisy manifested by these individuals:
1.
envy—which makes a
person want what belongs to someone else.
2.
strife—or an attitude
of competitiveness,
3.
contention—which causes
a person to resort to all kinds of intrigue in order to elevate self.
4.
insincerity—or the
opposite of doing something out of good will
5.
pretense—which leads a
person to cloak ulterior motives.
Philippians 1:17— “But the other of love, knowing that I
am set for the defence of the gospel.”
● But the other of love “Those that were truly brethren in the Lord, who had received the grace of God in truth, to whom the Gospel was come in power, and who had a spiritual and experimental knowledge of Christ, and of the mysteries of his grace; these preached Christ of love,” [J. Gill].
-
1 Thessalonians 3:3 “That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.”
● knowing—those that preached the Gospel with
correct motives did so not for prominence in the church, but did so because
they knew that Paul had been set aside and chosen by God for his ministry
which authenticated his message. They preached because they “knew” the
message was authentic.
Synopsis: However,
the worthy group manifested the following marks of honesty: good will, love,
and truth. They did this because they knew Paul was defending the gospel in
a spiritual manner. Paul was set in prison by God to defend his very right
to preach the gospel.
Philippians 1:18— “What then? notwithstanding, every way,
whether in pretence, or in truth, Christ is preached; and I therein do
rejoice, yea, and will rejoice.”
● What then? What follows from this? Does
this trouble me as they thought it would? What is to be concluded from this?
● Notwithstanding “notwithstanding these
brethren acted on those different principles, and with those different
views, their unkind thought to me, and self-seeking intention, the cause I
have at heart (the Gospel) is furthered”
● every way of preaching,
● whether in pretense this refers back to the
motive stated in Philippians 1:16. Occasionally preaching Christ, and using
such preaching to gain selfish advantages, or preaching with a sincere heart
of truth, leads to the same end, “Christ is preached!”
● or in truth (out of true ‘love’ to Christ,
Phil. 1:17),
● Christ is preached—Christ is proclaimed;
“they not only preached Christ who is the truth, and the truth as it is in
Jesus, and every truth of the Gospel; and especially that fundamental one,
salvation alone by a crucified Christ… in the glory of his person, in the
fullness of his grace, in the suitableness of his offices and great
salvation, in the excellency of his righteousness, and the virtue of his
blood, and the efficacy of his sacrifice; [J. Gill].
● and therein I do rejoice, yea, and I will rejoice
From this it would seem that these self-seeking teachers in the main
“proclaimed Christ,” not “another Gospel,” such as the Judaizers in Galatia
taught (Gal. 1:6-8); though probably having some of the Jewish leaven (see
on Phil. 1:15,16), their chief error was their self-seeking envious motive,
not so much error of doctrine; had there been vital error, Paul would not
have rejoiced. The proclamation of Christ,” however done, roused attention, and so was sure to be of
service. Paul could thus rejoice at the good result of their bad intentions.
“Christ and his Gospel are the same by whomsoever preached, and God may make
use of his own truths to answer his ends and purposes, whoever are the
dispensers of them, and though they themselves may be cast away, as Judas
and others” [J. Gill].
Synopsis: In summary
Paul responded, “What does it matter?” He, of course, did not condone
preaching from false motives, but he knew the hearers could be saved when
Christ is preached regardless. False ministerial motives cannot cancel the
truth of the gospel as the power of God unto salvation. The power does not
reside in the preacher but in the word preached.
Philippians 1:19— “For I know that this shall turn to my
salvation through your prayer, and the supply of the Spirit of Jesus
Christ,”
-
Paul didn't allow his circumstances to steal his joy and this is a lesson we all need to learn. To Paul what mattered most was that the truth of Christ was proclaimed and thus he made the volitional choice to rejoice, all the while learning how to be content in whatever circumstances he was in. Here we see that Paul would rejoice even if what motivated their proclamation of Christ was a desire to attack him. Paul's detractors preached the true gospel, and it had an impact for the gospel is the power of God (not of wrongly motivated men) for salvation to everyone who believes.
● turn to my salvation “turn out to me for,
(or unto) salvation.” This proclamation of Christ every way will turn out to
my spiritual good. Christ, whose interests are my interests, being glorified
thereby; and so the coming of His kingdom being furthered, which, when it
does come, will bring completed “Salvation”
to me and all whose “earnest expectation” is that Christ may be magnified in
them. So far is their preaching from causing me, as they thought,
tribulation in my bonds (Phil. 1:16). Paul knew “that by the power and grace
of God it should be made useful to the conversion, and for the salvation of
many souls” [J. Gill].
● through your prayer and the supply The
Greek intimately joins the two nouns together, by having but one preposition
and one article: “Through your prayer and (the consequent) supply of the
Spirit of Jesus Christ (obtained for me through your prayer).” “Supply” or
“help” comes from the term epichorēgia
which means help the undergirds and strengthens the object.
Synopsis: Paul’s
ambition was not based upon his circumstances, nor on the opinions of other
people. He made it clear that his ambition to magnify Christ in his body was
possible only because of his relationship to Christ. The chief priority in
any believer’s life is to keep Christ first in his life. The Apostle was
confident that he could count on two kinds of aid: human and divine.
Philippians 1:20— “According to my earnest expectation
and my hope, that in nothing I shall be ashamed, but that with all boldness,
as always, so now also Christ shall be magnified in my body, whether it be
by life, or by death.”
● According to my earnest expectation The
Greek expresses, “expectation with uplifted head (Luke 21:28) and
outstretched neck.” Romans 8:19 is the only other place in the New Testament
that the word occurs. Tittmann says, “in both places it implies not mere
expectation, but the anxious desire of an anticipated prosperous issue in
afflictive circumstances.” The subject of his earnest expectation which
follows, answers to “my salvation” (Phil. 1:19).
● in nothing I shall be ashamed Paul confesses that he had nothing or no reason to be ashamed of his work for God, or God’s work in him. Or, “in nothing be disappointed in my hope, but that I may fully obtain it” [Estius]. Paul was not about to deny his faith regardless of his imprisonment or chastisements from others.
-
Romans 9:23 “And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,”
● all boldness “all” is opposed to “in
nothing,” as “boldness” is the opposite to “ashamed.” Boldness in the
exercise of faith at the throne of grace, results in freedom thither, and
the knowledge that one may stand before God with intrepidity and freedom.
● so now also when “my body” is “in bonds” (Phil. 1:17). “Christ was also magnified by him, by his life and conversation, which influenced by his grace, was in obedience to his will, was directed to his glory, was as became his Gospel, and what adorned his doctrine in all things;” [J. Gill].
-
Philippians 1:17 “But the other of love, knowing that I am set for the defence of the gospel.”
● Christ—not
Paul, “shall be magnified.” Christ was magnified because Paul was able to
withstand his hardships…it was by the power of God that Paul was sustained.
● life, or by death—Whatever be the issue, I
cannot lose; I must be the gainer by the event. Paul was not omniscient; in
the issue of things pertaining to themselves, the apostles underwent the
same probation of faith and patience as we. “That is, should he live longer,
should he be delivered from his present confinement, and be spared a little
longer among men, he comfortably assured Christ would be magnified by him in
his body, and as long as he was in it; for his determination was to preach
him and him only, to spend his life in his service, and to seek not his own
things, but the things of Christ; or should he be put to death quickly, he
doubted not but Christ would have some glory thereby; he should die calling
upon his name with fervency, professing his constant and unshaken faith in
him, and sealing the Gospel by his blood, with the greatest cheerfulness”
[J. Gill].
Synopsis: Paul stated
his purpose in his life with the term apokaradokian, which translated means “eager expectation,” “earnest
expectation,” “deepest desire,” “undivided and intense expectation.” Clearly
the Apostle’s ambition was to glorify Christ in his body regardless of his
situation. Not even death would separate the body between Paul and
Christ…death would strengthen the relationship. If a person’s life consists
primarily in the acquisition of things, then death would mean a cessation of
the chief reason for being. Such a person would have to leave behind
everything of importance to him. Not so with Paul. He would be united with
Christ; all that meant anything to him.
Philippians 1:21 “For to me to live is Christ, and to die
is gain.”
● For in either event (Phil. 1:20) I must be
the gainer, “For to me,” &c.
● to live is Christ whatever life, time, and
strength, I have, is Christ’s; Christ is the sole object for which I live.
Essentially, Christ was Paul’s life. For him to live was to manifest
Christ…it was not so much that Paul lived, as Christ that lived in him.
-
Galatians 2:20 “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”
● to die is gain not the act of dying, but as
the Greek (“to have died”) expresses, the state after death. Besides the
glorification of Christ by my death, which is my primary object (Phil.
1:20), the change of state caused by death, so far from being a matter of
shame (Phil. 1:20) or loss, as my enemies suppose, will be a positive “gain”
to me. Paul was comfortably assured Christ would be magnified by him in his
body and by his actions whether in this life or a result of his death. The
word “gain” (kerdos) was used in
Paul’s time to mean “interest, gains, or profits” Death would be like
cashing in the principle for the interest. Death would bring about a
liberation from captivity or the limitations of the flesh. Eternal life
begins when one believes on Christ; however, he does not possess it in the
sense of being able to do with it as he wills. Still, one must maintain it
due to the relationship to with Christ.
Synopsis: Here Paul
clearly describes his concept of life. The personal pronoun “me” occupies
the emphatic position in the original language, expressing more that just an
opinion about life, but indicating Paul’s actual situation. Paul knew that
he was ready for either life or death. Death would only give him more of
Christ.
Philippians 1:22— “But if I live in the flesh, this is
the fruit of my labour: yet what I shall choose I wot not.”
● But if I live in the flesh Rather as Greek,
“But if to live in the flesh (if), this is to say to continue in this life
should not be undervalued but the obvious consequence should be “fruit” of
as a product of labor.
● this is the fruit of my labour (that is, be
the condition in which the fruit of my ministerial labor is involved), then
what I shall choose I know not (I cannot determine with myself, if the
choice were given me, both alternatives being great).” “If to live in the
flesh (be my portion), this (continuing to live) is the fruit of my labor,”
that is, this continuance in life will be the occasion of my bringing in
“the fruit of labor,” that is, will be the occasion of “labors” which are
their own “fruit” or reward; or, this my continuing “to live” will have this
“fruit,” namely, “labors” for Christ. Grotius explains “the fruit of labor”
as an idiom for “worthwhile”; If I live in the flesh, this is worth my
while, for thus Christ’s interest will be advanced, “For to me to live is
Christ” (Phil. 1:21; compare Phil. 2:30). The second alternative, namely,
dying, is taken up and handled in Philippians 2:17, “If I be offered.”
-
Philippians 1:21 “For to me to live is Christ, and to die is gain.”
-
Philippians 2:30 “Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.”
Synopsis: If Paul
lived longer, he would be afforded more opportunity to work for God and
harvest more fruit. For Paul it was a win-win situation. While dying
physically meant gain for him, continuing on this earth meant gain for those
people who would hear the gospel message through him.
Philippians 1:23—“For I am in a strait betwixt two,
having a desire to depart, and to be with Christ; which is far better:”
● For The oldest manuscripts read, “But.” “I
know not (Phil. 1:22), But am
in a strait (am perplexed) betwixt the two (namely, ‘to live’ or ‘to die’),
having the desire for departing (literally, ‘to loose anchor,’ 2Tim. 4:6)
and being with Christ; For (so
the oldest manuscripts) it is by far better”; or as the Greek, more
forcibly, “by far the more preferable”; a double comparative. Paul was
caught between two thoughts or desires. Yet, Paul’s desire was not to depart
this life; it was more of the idea that he desired to be with Christ. This
refutes the notion of the soul being dormant during its separation from the
body. It also shows that, while he regarded the Lord’s advent as at all
times near, yet that his death before it was a very possible contingency. To
depart is better than to remain in the flesh; to be with Christ is far, far
better.
Synopsis: Paul was
torn between two alternatives. He was in a quandary. A definite article in
the Greek makes the statement read “the two.” He was hesitating between two
desires. The idea is that of strong pressure bearing upon him “from” or “by”
(ek) two sources: his desire to
be with Christ and his desire to work longer for Him. “To depart” is a
euphemism for physical death and comes from a military term meaning “to
break camp” and from a nautical expression meaning “to release a vessel from
its moorings.”
Philippians 1:24— “Nevertheless to abide in the flesh is
more needful for you.”
● to abide to continue somewhat longer in the
body.
● for you Greek, “on your account;” “for your
sake.” In order to be of service to you, I am willing to forego my entrance
a little sooner into blessedness; heaven will not fail to be mine at last.
Paul thought it best to stay in the body to be of help to this church.
Synopsis: This verse
clearly expresses Paul’s unselfishness. It reminds one of an elderly person
who should be able to sit back in retirement and allow someone else to do
the work. Instead, that person takes a position that entails much
responsibility and works harder than he did prior to retirement. Paul knew
that the Church would continue to grow and expand without him, but he also
realized his own value to the members of the church.
Philippians 1:25— “And having this confidence, I know
that I shall abide and continue with you all for your furtherance and joy of
faith;”
● Translate, “And
being confident of this.” I know, &c.—by prophetical intimations of the
Spirit. He did not yet know the issue, as far as human appearances were
concerned (Phil. 2:23). He doubtless returned from his first captivity to
-
Hebrews 13:19 “But I beseech you the rather to do this, that I may be restored to you the sooner.”
-
Philemon 1:22 “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.”
● joy of
faith—Greek, “joy in your faith.” This joy would be increased as
more knowledge of Christ was obtained.
Synopsis: Even though
Paul had a great desire to be with the Lord, he knew that his work and
ministry was not yet complete. The word for “confidence” (pepoithōs)
is a perfect participle which indicates Paul’s confidence in the matter
resulted from the past action of turning the matter over to the Lord, and
indicated he still maintained this confidence while he wrote this epistle.
The Apostle emphasized the “furtherance and joy” or “process and exaltation”
the Philippians would experience as the result of his release.
Philippians 1:26— “That your rejoicing may be more
abundant in Jesus Christ for me by my coming to you again.”
● Translate, “That your
matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is,
in my case; in respect to me, or for me who have been granted to your
prayers, Phil. 1:19) through my presence again among you.” now he hoped he
should be delivered out of prison, and see them again, that their joy might
be increased and abound yet more and more, upon his deliverance.
● Alford makes the
“matter of glorying,” the possession of the Gospel, received from Paul,
which would abound, be assured and increased, by his presence among them;
thus, “in me,” implies that Paul is the worker of the material of abounding
in Christ Jesus. But “my rejoicing over you” (Phil. 2:16), answers plainly
to “your rejoicing in respect to me” here.
-
Philippians 2:16 “Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.”
Synopsis: Paul’s
ultimate goal of glorifying Christ in his body would be realized, whether in
life or death. He was confident of that fact because he determined to
maintain his relationship with Christ as the basis for everything in life.
Paul thought himself not limited by his physical circumstances.
Philippians 1:27— “Only let your conversation be as it
becometh the gospel of Christ: that whether I come and see you, or else be
absent, I may hear of your affairs, that ye stand fast in one spirit, with
one mind striving together for the faith of the gospel;”
● Only Whatever happens as to my coming to
you, or not, make this your one only care. By supposing this or that future
contingency, many persuade themselves they will be such as they ought to be,
but it is better always without evasion to perform present duties under
present circumstances [Bengel].
● let your conversation be (Compare Phil.
3:20). The Greek implies, “Let your walk as citizens (namely, of the
heavenly state; ‘the city of the living God,’ Heb 12:22, ‘the heavenly
-
Hebrews 12:22 “But ye are come unto
-
Ephesians 2:19 “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God;”
● I . . . see . . . hear so Phil. 1:30.
“Hear,” in order to include both alternatives, must include the meaning
know.
● your affairs your state.
●
in one spirit the fruit of partaking of the
Holy Spirit (Eph 4:3, 4). This may include the thought of “being of one
spirit” with the idea of unity to facilitate growth and the spread of the
gospel. The word “spirit” here refers to the unity of spirit that a local
body of believers will have if they have blended and fused themselves
together to accomplish God’s plan for them.
-
Ephesians 4:3-4 “Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling;”
● with one mind rather as Greek, “soul,” the
sphere of the affections; subordinate to the “Spirit,” man’s higher and
heavenly nature. “There is sometimes natural antipathies among believers;
but these are overcome, when there is not only unity of spirit, but also of
soul” [Bengel]. They should be of one judgment in the doctrines and
ordinances of the Gospel.
● striving together with united effort under
the grace of faith that leads to striving for the doctrine of faith by which
there is resistance to Satan, opposing false teachers, and overcoming the
world.
Synopsis: The bulk of
Paul’s epistle consists of a series of exhortations to these believers who
meant so much to him. Some of the exhortations are especially local in their
application, but all of them relate to all of Christianity in all ages and
to all local churches. His first exhortation is an appeal for Christians to
follow Christ’s example. “Only” from the Greek
monon, appears first in the
sentence and is in the emphatic position; it means “above all else,”
“whatever may happen,” or “at all costs.” The matter of chief importance in
Paul’s mind was for God’s people to use Christ as the model for the process
in which they found themselves. If a believer’s ambition truly is to magnify
Christ in his body, that person will not only live for Christ, but will
become more and more like the Son of God.
Philippians 1:28— “And in nothing terrified by your
adversaries: which is to them an evident token of perdition, but to you of
salvation, and that of God.”
● Terrified literally, said of horses or
other animals startled or suddenly scared; so of sudden consternation in
general. There was nothing that they should be terrified for Christ is
greater than all.
-
1 John 4:4 “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”
● which evident token of perdition—if they
would only perceive it (2Thess. 1:5), that is, that they were not terrified
neither by Satan nor those that persecuted them. It attests this, that in
contending hopelessly against you, they are only rushing on to their own
perdition, not shaking your united faith and constancy.
-
2 Thessalonians 1:5 “Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the
● to you of salvation The oldest manuscripts
read, “of your salvation”; not merely your temporal safety. “When men are
reproached and ridiculed, are threatened and persecuted for the sake of the
Gospel, and are enabled to take all patiently, and persevere in the truth
with constancy, it is a manifest token that such are counted worthy of the
kingdom of God” [J. Gill].
● and that of God “meaning either that the
whole of this is of God, as that there are adversaries, heretics, and
persecutors; this is by divine permission, and in order to answer some ends
and purpose of God, and the perdition or everlasting punishment of such
persons will be righteously inflicted upon them by Him; and that the
constancy, faith, patience, and perseverance of the saints and their
salvation, are all of God: or it particularly respects the latter, the
salvation of those who persevere to the end; this is not of themselves, or
merited by their constancy, patience, and perseverance, but is God's free
gift” [J. Gill].
Synopsis: When
believers strive together for the gospel, there will be opposition. When
Christ lives His life in them, there will be freedom from cowardice. The
fact that the Philippians were suffering persecution was like a two-edge
sword. On the one hand, it served as a sign or proof that their persecutors
were enemies of the gospel and were headed for eternal damnation. On the
other hand, it confirmed the salvation of the Philippian saints. Those who
oppose the simple message of the gospel indicate by their actions that they
do not know the Author of the gospel message.
Philippians 1:29— “For unto you it is given in the behalf
of Christ, not only to believe on him, but also to suffer for his sake;”
● For rather, a proof that this is an evident
token from God of your salvation, because it was granted for the favor of
Christ.
● it is given Greek, “it has been granted as
a favor,” or “gift of grace.” Faith is the gift of God (Eph 2:8), not
wrought in the soul by the will of man, but by the Holy Ghost.
-
John 1:12-13 “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
● believe on him “To believe Him,” would
merely mean to believe He speaks the truth. “To believe on Him,” is to
believe in, and trust through, Him to obtain eternal salvation. Suffering
for Christ is not only not a mark of God’s anger, but a gift of His grace.
“A going to him, receiving, embracing, leaning, relying, and living upon
him, as God's salvation, is a pure gift of grace” [J. Gill].
● but also to suffer for his sake It is a
gift of God (as is grace) to be able o endure or suffer for Christ. “All the
sufferings of the saints are appointed by God; their being called forth to
suffer shame for the sake of Christ, is an high honour conferred upon them;
all the grace and strength by which they are supported under sufferings for
Christ are given to them; and all the glory consequent upon them is not
merited by them” [J. Gill].
Synopsis: It is not
new for Christians who are proclaiming the message of salvation to attract
the antagonism of the world. Jesus warned about it in John 15:18-25. Anyone
who attacks evil will face opposition. The Apostle connected believing in
Christ with suffering for Him. Believers should not get the impression that
somehow by suffering for the cause of Christ they can add to Jesus’
sacrificial work on the cross. Because servants are not greater that their
master, the followers of the Lord should expect the same kind of treatment
He received.
Philippians 1:30— “Having the same conflict which ye saw
in me, and now hear to be in me.”
● Having
the same conflict
The Philippians were under the same conflict or persecution as was Paul in
his imprisonment.
● ye saw
in me It
is evident from Acts 16:12 and 19, along with 1 Thessalonians 2:2 that the
believers at
Synopsis: In this
closing statement of this section, Paul referred to his experience as a
struggle, and he reminded the Philippians that they were experiencing the
same kind of struggle. He used the term
agōna
from which we get the word agony. It certainly expresses very well the
nature of the battle in which believers find themselves. The Apostle did not
say he had experienced this struggle only before his imprisonment. He was
still facing it. The agony of the spiritual battle was not lessened in
captivity. It is difficult to know exactly what Paul meant by this
statement, but no doubt agonizing in prayer must have been an integral part
of the total matter.
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