Philippianschapter 1
30 verses · Paul · AD 60 to 62 · Paul's letters
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons:
Introduction
Paul, Paul's letters, Philippians Overview.
Paul wrote this letter in custody, with Timothy beside him, to the first church Acts records him founding in Europe. The church at Philippi had sent him money and a messenger, and the letter is in part his thanks. He writes as a man who may soon hear a verdict of life or death. Listen for the word joy, and notice how often it comes from a man in chains. Listen also for the word partnership, which names what bound this church to him. Read the chapter as a report from prison that turns into a charge to the church.
Context
- Who
- The church at Philippi, Paul's first congregation in Europe and his most loyal financial supporters.
- What
- The opening of Paul's letter to the church at Philippi, with his greeting, thanks and prayer, his report on how his imprisonment has spread the gospel, his thoughts on living and dying, and his call to stand firm together.
- Where
- Written from custody, most often placed at Rome, to Philippi, a Roman colony in the province of Macedonia on the Roman road across northern Greece.
- When
- Most likely about AD 60 to 62 during Paul's custody at Rome, with others placing it at Ephesus in the middle 50s or at Caesarea about AD 57 to 59.
- Why
- To thank the church for its partnership, to ease its worry over his chains, and to call it to unity and courage under opposition.
Historical context
Philippi was a Roman colony settled with veterans, intensely proud of its Roman status in a Greek-speaking region. Its citizens held the rights of Rome itself, and Latin appears on its inscriptions. That civic pride shapes several turns in this letter.
Show the rest of the historical context, 3 more paragraphs
Paul mentions that his imprisonment has become known throughout the whole praetorian guard, the emperor's own troops, and later sends greetings from those of Caesar's household, meaning the vast staff of slaves and freedmen who ran the imperial administration. The gospel had reached inside the machinery of the empire.
House arrest was not free. A prisoner paid for his lodging and food, and depended on friends for everything else. That is why gifts from Philippi mattered so much and why the letter is, among other things, a receipt.
The rival preachers he mentions, some proclaiming Christ from envy and rivalry, thinking to afflict him, reflect the competitive world of teachers even inside the church at Rome. His response, that Christ is proclaimed either way and in that he rejoices, is remarkable from a man who could do nothing about it.
Significance
For a church worried about their imprisoned founder, the opening report was reassuring in an unexpected direction: what has happened to me has really served to advance the gospel.
Show the rest of the significance, 1 more paragraph
And his personal calculation, to live is Christ, to die is gain, torn between the two but expecting to remain for their progress and joy in the faith, showed a man weighing his own execution without panic, then telling them to live worthy of the gospel whatever happened to him.
The heads below are this chapter's scenes. The numbered points under each are its verses.
He Who Began a Good Work Will Finish It
Philippians 1:1-2
servants of Christ Jesus: Paul opens as servant, doulos, alongside Timothy. He shares the title to level himself with the church he addresses.
Philippians 1:1
“The mention of his name implies merely that Timothy joined in affectionate remembrances to them. 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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Philippians 1:1
“Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all.”
Polycarp of Smyrna · written before 155 · Epistle to the Philippians 5patristic
Grace and peace to you: The greeting joins two old forms of address in one line. Jamieson, Fausset and Brown note that the Greek greeting was joy, a word close to grace, while peace was Israel's greeting. Both gifts come from the Father and the Son together.
Philippians 1:3-4
every time I remember you: Paul gives thanks from a Roman cell, I thank my God every time I remember you. The joy that runs through the letter appears here first, I always pray with joy.
Philippians 1:3
“THE Epistle to the Philippians is the epistle ofjoy. Bengel sums it up in two Latin words, which, being interpreted, signify, "I rejoice, rejoice you." Here we come to that sweet fruit of the Spirit which we call "Joy." The statement Paul makes about the Philippian Church shows to what a high estate a Church can come. Beloved, we of the Tabernacle never wish to be like the Church in Galatia which was bewitched by false teachers who led away the people from the vital doctrine of justification by faith.”
I always pray with joy: Joy enters the letter here, in a prayer said from prison. Wesley notes that the sum of the whole epistle is the words I rejoice, and that joy gives prayer its life. The prayer takes in all of them, and no one in the church is left out of it.
Philippians 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
your partnership in the gospel: Koinonia in the gospel names the partnership that runs the whole letter, from the first day until now. The fellowship is shared labor and shared giving, the ledger the letter will itemize at 4:15.
Philippians 1:5
“For your fellowship in the gospel - “For your liberality toward me, a preacher of the gospel.” - Wetstein. There has been, however, no little difference of opinion about the meaning of this phrase. Many - as Doddridge, Koppe, and others - suppose it refers to the fact that they participated in the blessings of the gospel from the first day that he preached it until the time when he wrote this Epistle. Others suppose that it refers to their constancy in the Christian faith.”
1 more voice on this verse
Philippians 1:5
“For your fellowship in the Gospel,.... Or "for your communication unto the Gospel"; that is, to the support of it.”
He who began a good work: Being confident is Paul's own settled persuasion that the work God began he will perform, epitelesei, carry through to completion. The day of Christ, the letter's horizon, is struck again at 1:10 and 2:16.
Philippians 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Philippians 1:6
“THE dangers which attend the spiritual life are of the most appalling character. The life of a Christian is a series of miracles. See a spark living in mid ocean, see a stone hanging in the air, see health blooming in a leper colony, and the snow-white swan among rivers of filth and you behold an image of the Christian life. The new nature is kept alive between the jaws of death, preserved by the power of God from instant destruction—by no power less than Divine could its existence be continued.”
partners in grace with me: Paul has them in his heart because they shared his chains and his defense and confirmation of the gospel. Defense, apologia, and confirmation, bebaiosis, are legal terms, the vocabulary of Paul's coming hearing.
Philippians 1:7
“He thought much of them, and was in care about them. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
4 more voices on this verse
Philippians 1:7
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Philippians 1:7
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Philippians 1:7
“Even as it is meet for me to think this of you all - “There is a reason why I should cherish this hope of you, and this confident expectation that you will be saved. That reason is found in the evidence which you have given that you are sincere Christians. Having evidence of that, it is proper that I should believe that you will finally reach heaven.” Because I have you in my heart - Margin, “Ye have me in your.” The Greek will bear either, though the former translation is the most obvious.”
Philippians 1:7
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
the affection of Christ Jesus: Affection translates splagchna, literally the bowels, the seat of deep feeling in Hebrew idiom. Paul backs his longing with an oath, God is my witness. The affection is the affection of Christ Jesus, Paul's love for the church flowing from the Lord's own compassion.
Philippians 1:8
“Confirmation of Php 1:7. record--that is, witness. in the bowels of Jesus Christ--"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Philippians 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Philippians 1:9-11
may abound more and more: Paul prays that your love may abound more and more in knowledge and depth of insight, epignosis and aisthesis, a trained moral perception. The aim is practical, to test and prove what is best, dokimazein.
Philippians 1:9
“May abound yet more and more - The fire which burned in the apostle never says, It is enough. 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Philippians 1:9
“And this I pray - We pray for those whom we love, and whose welfare we seek. We desire their happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favors.”
test and prove what is best: Love that grows in knowledge learns to choose. Jamieson, Fausset and Brown read the verb as testing things and then embracing the best among the good. The goal is a life found pure and blameless when Christ returns.
Philippians 1:10
“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. That ye may be sincere - Ἱνα ητε ειλικρινεις.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 1:10
“Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Ro 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? sincere--from a Greek root.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
filled with the fruit of righteousness: The prayer ends on a harvest. Jamieson, Fausset and Brown set the phrase beside Romans 6:22. They note that the fruit comes through Jesus Christ, who sends the Spirit that makes a life bear it.
Philippians 1:11
“Ro 6:22, "fruit unto holiness." which are--"which is by (Greek, 'through') Jesus Christ." 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].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
The Chains Turned Out for the Gospel
Philippians 1:12-14
served to advance the gospel: Paul's arrest and imprisonment have served to advance the gospel, prokope, a word for an advance cut through obstacles. The palace guard, praetorion, is the emperor's own guard, and the unit holding Paul has learned that I am in chains for Christ.
Philippians 1:12
“That the things which happened unto me - St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defense for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honor of the Gospel had been greatly promoted by it.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
throughout the whole palace guard: The palace guard were the emperor's own troops. Jamieson, Fausset and Brown take them as the praetorian guard at Rome, with Paul in strict custody among them. Acts 28:16 and 20 describe him guarded and chained.
Philippians 1:13
“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 Ac 28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
speak the word without fear: The chains made other preachers bolder. Matthew Henry notes that what the enemy meant to discourage them was turned to their encouragement. He adds that they had seen the worst and no longer feared it.
Philippians 1:14
“Waxing confident - Finding the effect produced by the public defense which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified. The word - The doctrine of Christ; several excellent MSS. and versions add, some Θεου, others Κυριου, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Philippians 1:14
“They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Philippians 1:14
Translate as Greek, "And that (Php 1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. ELLICOTT translates, "Trusting in the Lord." by my bonds--encouraged by my patience in bearing my bonds. much more bold--Translate as Greek, "are more abundantly bold."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Philippians 1:15-17
out of envy and rivalry: Paul names two groups preaching the same Christ, some out of envy and rivalry and others out of goodwill. Selfish ambition, eritheia, is the faction word forbidden again at 2:3.
Philippians 1:15
“But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [ALFORD]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking').”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
appointed for the defense of the gospel: Those who preach in love read Paul's chains rightly. They know God has set him in place to defend the gospel, so his prison is a post he holds. Clarke identifies the rival preachers of the next verse as Judaizing teachers who preached Christ while opposing Paul over circumcision.
Philippians 1:16
“Preach Christ of contention - The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such. Not sincerely - Ουχ ἁγνως· Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
out of selfish ambition: Selfish ambition here means a party spirit. These preachers hoped to add to Paul's distress in his chains as they gained ground. Tertullian notes that what was wrong in them was their motive and temper, while the Christ they proclaimed was still the one Christ.
Philippians 1:17
“What is skewed among those who "proclaim Christ out of partisanship" is their temperament and their motive, not the content of their proclamation. Paul exposes these bad tempers as the sole cause of their disunity, but these bad tempers apparently do not have a bad effect on the mysteries of the faith. There is still only one Christ and one God. This does not change, regardless of what motives may come into play in preaching him.”
Tertullian · written before 220 · Against Marcion 5.20.1patristic
Christ is preached: Whether by false motives or true, Christ is preached, and in that fact Paul rejoices. The joy of the letter doubles here, present and future in one breath, I rejoice now and I will continue to rejoice.
Philippians 1:18
“But to what they allege and say on behalf of the heretics, that the apostle said, "Whether in pretence or in truth, Christ is preached," it is idle for us to reply; when it is manifest that the apostle, in his epistle wherein he said this, made mention neither of heretics nor of baptism of heretics, but spoke of brethren only, whether as perfidiously speaking in agreement with himself, or as persevering in sincere faith; nor is it needful to discuss this in a long argument, but it is sufficient to read the epistle itself, and to gather from the…”
Cyprian · written before 258 · Epistle LXXIVpatristic
1 more voice on this verse
Philippians 1:18
“Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
To Live Is Christ, To Die Is Gain
Philippians 1:19-20
turn out for my deliverance: Paul expects that my distress will turn out for my deliverance, soteria, through your prayers and the provision of the Spirit of Jesus Christ. Provision, epichoregia, is a sponsor's full supply.
Philippians 1:19
“This shall turn to my salvation - Shall procure me an higher degree of glory. Through your prayer - Obtaining for me a larger supply of the Spirit.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Philippians 1:19
“For I know that this shall turn to my salvation - Will be a means of my salvation. Whether the effect shall be to turn public favor toward the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well.”
Philippians 1:19
“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" (Heb 9:28) to me and all whose "earnest expectation" (Php 1:20) is that Christ may be magnified in them.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Christ will be exalted in my body: Paul's hope is to stand unashamed at his hearing. Jamieson, Fausset and Brown set boldness against shame and note that the one to be magnified is Christ. Wesley observes that Paul did not know how his case would end, so the verse is written in faith.
Philippians 1:20
“The thing that gripped me as I read it this week, Christ may be magnified, - not in my ministry - not in my miracles - not in my superlove but, he says, that Christ might be magnified IN MY BODY.”
Leonard Ravenhill · Christ Magnified in My Body 1British Wesleyan-Holiness
1 more voice on this verse
Philippians 1:20
“In my body - however it may be disposed of. How that might be, he did not yet know. For the apostles did not know all things; particularly in things pertaining to themselves, they had room to exercise faith and patience.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
to live is Christ: The letter's most compressed sentence states Paul's whole existence, for to me to live is Christ, and to die is gain. Dying is gain, kerdos, a merchant's profit word, because it exchanges the partial for the whole.
Philippians 1:21
“We see, then, that this death is a gain and life a penalty, so that Paul says: "To me to live is Christ and to die is gain." What is Christ but the death of the body, the breath of life? And so let us die with Him, that we may live with Him.”
Ambrose of Milan · written before 397 · On the Decease of His Brother Satyrus, Book 2patristic
3 more voices on this verse
Philippians 1:21
“For--in either event (Php 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 (Ga 2:20). to die is gain--not the act of dying, but as the Greek ("to have died") expresses, the state after death.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Philippians 1:21
“For to me to live is Christ - My sole aim in living is to glorify Christ. He is the supreme End of my life, and I value it only as being devoted to his honor - Doddridge. His aim was not honor, learning, gold, pleasure; it was, to glorify the Lord Jesus. This was the single purpose of his soul - a purpose to which he devoted himself with as much singleness and ardor as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition.”
Philippians 1:21
“HOW OMINOUSLY these words follow each other in the text—“live,” “die.” There is but a comma between them, and surely as it is in the words so is it in reality. How brief the distance between life and death! In fact there is none. Life is but death’s vestibule, and our pilgrimage on earth is but a journey to the grave. The pulse that preserves our being beats our death march, and the blood which circulates our life is floating it onward to the deeps of death. To-day we see our friends in health, to-morrow we hear of their decease.”
Philippians 1:22-23
fruitful labor for me: Paul is torn, sunechomai, pressed from both sides between fruitful labor in the body and the wish to depart. Depart, analusai, is a word used of a ship loosing its moorings.
Philippians 1:22
“But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, Php 1:20. Yet what I shall choose I wot not - Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel), I could not tell which to prefer.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 1:22
“But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption?”
Irenaeus · written before 202 · Against Heresies (Book V, Chapter 12)patristic
I desire to depart and be with Christ: Torn pictures a man pressed from both sides. Barnes explains it as being hemmed in, like a man in a crowd, between two things he wants. Wesley reads the verse as a rising scale, better to depart and far better to be with Christ.
Philippians 1:23
“The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [BISHOP PEARSON]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (Heb 12:24), [BENGEL].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3 more voices on this verse
Philippians 1:23
“To depart - Out of bonds, flesh, the world. And to be with Christ - In a nearer and fuller union. It is better to depart; it is far better to be with Christ.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Philippians 1:23
“For I am in a strait betwixt two - Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered “I am in a strait” - συνέχομαι sunechomai - means to be pressed on or constrained, as in a crowd; to feel oneself pressed or pent up so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. “The words of the original are very emphatic.”
Philippians 1:23
“THE Apostle was confined in the guardroom of the Praetorian. It is very probable that he had a soldier chained to his right hand and another to his left. And it is very possible that this position suggested to him the expression, "I am in a strait betwixt two." He was literally held by two forces and he was mentally in the same condition—exercised with two strong desires—influenced by two master passions, and he did not know to which he should yield.”
Philippians 1:24-26
more necessary for you: Paul settles the tension of verse 23 by their need rather than his desire. He expects to stay for your progress and joy in the faith, the progress word, prokope, of verse 12 now turned to their growth.
Philippians 1:24
“For this cause "to abide in the flesh is more needful for your sake." And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell,) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds.”
John Chrysostom · written before 407 · Homily on Philippians 4patristic
4 more voices on this verse
Philippians 1:24
“Nevertheless to abide in the flesh - To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence. Is more needful for you - Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died.”
Philippians 1:24
“Nevertheless to abide in the flesh,.... To continue in the body, not always, but a little longer, is more needful for you; for their comfort, edification, and instruction, their further profiting: and increase in faith, and the joy of it.”
Philippians 1:24
“Behold another joy of ours, that, in the duty of your episcopate, although in the meantime you have been, owing to the condition of the times, divided from your brethren, you have frequently confirmed the confessors by your letters; that you have ever afforded necessary supplies from your own just acquisitions; that in all things you have always shown yourself in some sense present; that in no part of your duty have you hung behind as a deserter.”
Cyprian · written before 258 · Epistle XXVpatristic
Philippians 1:24
“To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
I will remain and will continue with all of you: Paul settles the question of verse 24 by the church's need. Wesley takes his knowing as given to him while he wrote, and holds that he did see the Philippians again. Jamieson, Fausset and Brown point to Philemon 22 and Hebrews 13:19 for the same hope of release.
Philippians 1:25
He did not yet know the issue, as far as human appearances were concerned (Php 2:23). He doubtless returned from his first captivity to Philippi (Heb 13:19; Phm 22). joy of faith--Greek, "joy in your faith."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Philippians 1:25
“I know - By a prophetic notice given him while he was writing this. That I shall continue some time longer with you - And doubtless he did see them after this confinement.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
through my coming to you again: The aim of Paul's staying is the church's joy. His return to Philippi would give them fresh cause to glory in Christ Jesus, with Paul as the occasion of it. Jamieson, Fausset and Brown hold that he did return after his first captivity, and read Philemon 22 beside this hope.
Philippians 1:26
“That your rejoicing may be more abundant in Jesus Christ - Through the mercy and grace of Christ, If he was spared, his deliverance would be traced to Christ, and they would rejoice together in one who had so mercifully delivered him. For me by my coming to you again - Their joy would not only be that he was delivered, but that he was permitted to see them again.”
4 more voices on this verse
Philippians 1:26
"That your glorying may abound in Christ Jesus in me, through my presence with you again." You see that this explains the word "abide with you." Behold his humility. Having said, "for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, "That is, that we may be comforted together in you." Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound"? This glorying was, their establishment in the faith.
John Chrysostom · written before 407 · Homily on Philippians 4patristic
Philippians 1:26
This means: "Your glory will abound in me. For I will be present to see how your glory exults and abounds in Christ. I will see how you love Christ, how you serve Christ and how you rejoice in your service to Christ."
Gaius Marius Victorinus · written before 370 · Epistle to the Philippians 1.26patristic
Philippians 1:26
“That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Philippians 1:26
“Such a one, to be estimated not by his years but by his deserts, merited higher degrees of clerical ordination and larger increase.”
Cyprian · written before 258 · Epistle XXXIIpatristic
Granted Not Only to Believe but to Suffer
conduct yourselves in a manner worthy: Paul's charge begins, conduct yourselves in a manner worthy of the gospel of Christ, where the verb politeuesthai means to live as citizens. The civic word returns at 3:20 for a colony that prized its citizenship.
Philippians 1:27
“Only let your conversation - The word “conversation” we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that and is never so used in the Scriptures. It means conduct in general - including, of course, our manner of speaking, but not limited to that - and should be so understood in every place where it occurs in the Bible.”
1 more voice on this verse
Philippians 1:27
“THE word "conversation" does not merely mean our talk, one with another, but the whole course of our life and behavior in the world. The Greek word signifies the actions and the privileges of citizenship and we are to let our whole citizenship—our actions as citizens of the new Jerusalem—be such as becomes the Gospel of Christ. Observe, dear Friends, the difference between the exhortations of the legalists and those of the Gospel.”
Philippians 1:28-30
without being frightened in any way: Standing without fear before those who oppose you is itself a clear sign, endeixis, courtroom evidence, of their destruction but of your salvation. That sign is from God.
Philippians 1:28
“In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution. Which is to them - Ἡτις αυτοις εστιν. Some very judicious critics consider ἡτις as referring to πιστις, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 1:28
“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. to you of salvation--The oldest manuscripts read, "of your salvation"; not merely your temporal safety.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
not only to believe in Him, but also to suffer for Him: Suffering for Christ is counted here among the things God gives. Jamieson, Fausset and Brown note that the verb means granted as a gift of grace. Matthew Henry reads faith and suffering as two gifts given on behalf of Christ.
Philippians 1:29
“But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on 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.”
Clement of Alexandria · written before 215 · The Stromata Book 4patristic
3 more voices on this verse
Philippians 1:29
“Here are two precious gifts given, and both on the behalf of Christ:-- 1. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Philippians 1:29
“For--rather, a proof that this is an evident token from God of your salvation, "Because," &c. 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 (Joh 1:12, 13). believe on him--"To believe Him," would merely mean to believe He speaks the truth.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Philippians 1:29
“For the things which are seen are temporal"-he is speaking of troubles; "but the things which are not seen are eternal"-he is promising rewards. But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake.”
Tertullian · written before 220 · Scorpiacepatristic
the same struggle you saw I had: The Philippians had watched Paul suffer in their own city. Clarke recalls Acts 16, where he was stripped, beaten and set in the stocks at Philippi. Now they heard of him held as a prisoner.
Philippians 1:30
“Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
How this psalm is built
The form: A letter of friendship and thanks, opening with a greeting at 1:1 to 2, a thanksgiving and prayer at 1:3 to 11, a report on the writer's circumstances at 1:12 to 26, and the letter's first appeal at 1:27 to 30, as guide classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Life or death, both in Christ | Paul sets living and dying side by side at verses 20, 21 and 23 to 24, and each time both sides are measured by Christ. Living means fruitful labor for the church, and dying means being with Christ. Jamieson, Fausset and Brown read the pair of verse 21 as the words of a man who cannot lose, whatever the verdict.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on Philippians 1:20 to 21. | Philippians 1:20, Philippians 1:21, Philippians 1:23, Philippians 1:24 |
| Partnership in the gospel | The word for partnership stands at verse 5, and verse 7 calls the church partners in grace with Paul in his chains and his defense of the gospel. The same bond returns at 4:15 for the giving and receiving, so the letter opens and closes on it. Barnes records the old debate over whether verse 5 means their share in the gospel's blessings or their gifts to its preacher.Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869), on Philippians 1:5. | Philippians 1:5, Philippians 1:7, Philippians 4:15 |
The structure
7 more paragraphs on the patterns
The chapter moves in four steps. Verses 1 and 2 name the senders and the church. Verses 3 to 11 give thanks and pray, and the prayer asks for a love that grows in knowledge and insight. Verses 12 to 26 report on Paul's own situation, first the spread of the gospel through his chains and then his thoughts on life and death. Verses 27 to 30 turn to the church with the letter's first command.
Where it stands in the letter
The chapter lays down what the rest of the letter builds on. The call to live worthy of the gospel at verse 27 opens the appeal for one mind that chapter 2 grounds in the example of Christ. The citizen's verb of verse 27 returns as a noun at 3:20, where the church's citizenship is in heaven. The partnership named at verse 5 is answered with thanks at 4:10 to 20.
The debate
The place Paul writes from is argued three ways. The traditional reading, followed by J. B. Lightfoot and Gordon D. Fee, places him at Rome about AD 60 to 62, since the palace guard of verse 13 and the household of Caesar at 4:22 fit the capital. George S. Duncan argued for an imprisonment at Ephesus in the middle 50s, since Ephesus lies far nearer Philippi and the letter assumes several journeys between the two, though Acts records no imprisonment there. A minority, Ernst Lohmeyer among them, place it at Caesarea during the two years of Acts 24:27. The teaching of the chapter stands the same on each reading.
Where the New Testament touches it
Acts 16:11 to 40 tells how the church began, and verse 30 points back to the beating and the stocks the Philippians saw. Acts 28:16 to 31 describes Paul under guard at Rome with visitors admitted, which is the setting the traditional reading assumes.
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Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2154, "The Pastor's Joy and Confidence" (lightly modernized text, CCEL edition), on Philippians 1:3; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on Philippians 1:1 and the site's Philippians guide, src/components/book/dossier-content/philippians.ts, the occasion and the provenance.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Clement of Alexandria, The Stromata Book 4; J. B. Lightfoot, Saint Paul's Epistle to the Philippians; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on Philippians; John Gill, Exposition of the New Testament; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Tertullian, AGAINST MARCION 5.20.1 and Theophylact of Ohrid, Commentary on Philippians.