King James Version
Philippians 1
30 verses with commentary
Greeting
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
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<strong>Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons</strong> (δοῦλοι Χριστοῦ Ἰησοῦ, <em>douloi Christou Iēsou</em>, "slaves of Christ Jesus")—Paul's self-designation emphasizes complete ownership and devoted service. The term <em>douloi</em> was startling in a Roman colony proud of its citizenship; Paul cla...
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(1) **Paul and Timotheus, (the) servants of Jesus Christ.**—To the Philippian, as to the Thessalonian Church (see 1Thessalonians 1:1; 2Thessalonians 1:1), St. Paul does not think it needful to assert his apostleship; but writes, in a tone of affectionate and confident familiarity, as to those whom he could thoroughly trust. Here he and Timotheus are simply “servants” (not, as in our version, “the ...
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19-23. Confirming Ga 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit.
**manifest--**The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.
**which are these--**Greek, "such as," for instance.
**Adultery--**omitted in the oldest manuscripts.
...
Read full commentary →Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
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<strong>Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ</strong> (χάρις ὑμῖν καὶ εἰρήνη, <em>charis hymin kai eirēnē</em>)—Paul's standard greeting combines Greek <em>charis</em> ("grace," unmerited favor) with Hebrew <em>shalom</em> (εἰρήνη, <em>eirēnē</em>, comprehensive wellbeing). This is no mere pleasantry but theological proclamation: grace precedes peace, a...
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[**2.Statement of St. Paul’s condition at Rome** (Philippians 1:12-26).
(1) THE RAPID PROGRESS OF THE GOSPEL through his bonds, and through the preaching of others, whether in strife or in goodwill (Philippians 1:12-18).
(2) HIS REJOICING THEREAT; his desire to depart and be with Christ, and his confidence, nevertheless, that he will abide in the flesh and see them again (Philippians 1:19-26).]
(1...
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19-23. Confirming Ga 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit.
**manifest--**The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.
**which are these--**Greek, "such as," for instance.
**Adultery--**omitted in the oldest manuscripts.
...
Read full commentary →Thanksgiving and Prayer
I thank my God upon every remembrance of you, remembrance: or, mention
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<strong>I thank my God upon every remembrance of you</strong> (Εὐχαριστῶ τῷ θεῷ μου, <em>Eucharistō tō theō mou</em>)—The verb <em>eucharistō</em> ("I give thanks") begins Paul's thanksgiving section, a standard epistolary feature elevated to profound gratitude. <strong>My God</strong> expresses intimate personal relationship, not private possession. The phrase <strong>upon every remembrance</stro...
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(3-8) In these verses St. Paul strikes that keynote of joy and confidence, which is dominant throughout the whole Epistle, and which is singularly remarkable when we remember that it was written in captivity, in enforced absence from the familiar and well-loved scenes of his apostolic labour, and with the knowledge of faction and jealousy, taking advantage of that absence. The words “joy” and “rej...
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24. The oldest manuscripts read, "They that are of Christ Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit" (Ga 5:18).
**have crucified the flesh--**They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Ro 6:3, 4): they keep it now in a state of crucifixion (Ro 6:6): so that the Spirit can produce in them, comparatively uninterru...
Read full commentary →Always in every prayer of mine for you all making request with joy,
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<strong>Always in every prayer of mine for you all making request with joy</strong> (πάντοτε ἐν πάσῃ δεήσει μου, <em>pantote en pasē deēsei mou</em>)—The repetition of <em>pas</em> ("all/every") emphasizes comprehensiveness: always...every prayer...for you all. <strong>Making request</strong> (δέησις, <em>deēsis</em>, specific petition) distinguishes from general prayer (<em>proseuchē</em>), sugge...
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**25. in ... in--**rather, as Greek, "If we live (see on Ga 5:24) BY the Spirit, let us also walk (Ga 5:16; 6:16) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law. "Life by (or 'in') the Spirit" is not an occasional influence of the Spirit, but an ...
Read full commentary →For your fellowship in the gospel from the first day until now;
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<strong>For your fellowship in the gospel from the first day until now</strong> (ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, <em>epi tē koinōnia hymōn eis to euangelion</em>)—The noun <em>koinōnia</em> ("fellowship, partnership, participation") signifies active sharing in gospel advance, not mere social camaraderie. The preposition <em>eis</em> ("in, into, for") suggests purpose or sphere: partnership...
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(5) **For your fellowship in the gospel.**—More properly, *towards the gospel, *or, *as affecting the gospel.* The construction is illustrated by the more limited use of the same Greek word (as in Romans 15:26; 2Corinthians 9:13) in the sense of “contribution”; in which case the word “towards” introduces the objects of the almsgiving there specified. Accordingly St. Paul must be taken here to mean...
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26. Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so.
**provoking one another--**an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians.
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: perform: or, finish
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<strong>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</strong> (πεποιθὼς αὐτὸ τοῦτο, <em>pepoithōs auto touto</em>, "having been persuaded of this very thing")—Paul's confidence rests not in Philippian resolve but divine faithfulness. The participle <em>pepoithōs</em> (perfect tense) indicates settled persuasion. <stro...
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(6) **That he who hath begun** (or rather, *who began*) **a good work in you will also** (see margin) **finish it.**—The ground of St. Paul’s confidence in their perseverance is the belief that it was God’s grace which began the good work in them, and that, not being resisted (as was obvious by their enthusiasm for good), He would complete what He had begun. In his view, God’s grace is the beginni...
Read full commentary →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. I have: or, ye have me in your heart of my: or, with me of grace
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<strong>Even as it is meet for me to think this of you all, because I have you in my heart</strong> (καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν, <em>kathōs estin dikaion emoi touto phronein</em>)—<em>Dikaion</em> ("right, just, proper") indicates Paul's confidence is morally fitting, grounded in evidence. <strong>I have you in my heart</strong> (διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, <em>dia to echein me ...
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(7) **It is meet.**—Rather, *it is but right, *or *just; it* *is but your due.*
**To think this of you all.**—Rather, *to be in this* *mind; to have this feeling on behalf of you all.* The word here rendered “to think” is used with especial frequency in this Epistle (see Philippians 2:2; Philippians 2:5; Philippians 3:15; Philippians 3:19; Philippians 4:2; Philippians 4:10), as also in the Epistle...
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CHAPTER 6 Ga 6:1-18. Exhortations Continued; to Forbearance and Humility; Liberality to Teachers and in General. Postscript and Benediction.
**1. Brethren--**An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [Alford and Ellicott]: BEFORE he expects: unexpectedly). Bengel explains the "before" in the Greek compound ...
Read full commentary →For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
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<strong>For God is my record, how greatly I long after you all in the bowels of Jesus Christ</strong> (μάρτυς γάρ μου ὁ θεὸς ὡς ἐπιποθῶ πάντας ὑμᾶς, <em>martys gar mou ho theos hōs epipothō pantas hymas</em>)—Paul invokes God as witness (<em>martys</em>) to his internal affection, following ancient oath patterns. <em>Epipothō</em> ("I long for, yearn for") expresses intense desire, the same verb u...
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(8) **God is my record.**—We have a similar adjuration in Romans 1:9; 2Corinthians 1:23; 1Thessalonians 2:5; 1Thessalonians 2:10. These instances show in what sense St. Paul interpreted such commands as the “swear not at all” of Matthew 5:34.
**In the bowels of Jesus Christ.**—The use of the word, which we translate (not very happily or correctly) by “bowels,” is common with St. Paul. (See 2Corint...
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2. If ye, legalists, must "bear burdens," then instead of legal burdens (Mt 23:4), "bear one another's burdens," literally, "weights." Distinguished by Bengel from "burden," Ga 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.
**so fulfil--**or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "t...
Read full commentary →And this I pray, that your love may abound yet more and more in knowledge and in all judgment; judgment: or, sense
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<strong>And this I pray, that your love may abound yet more and more in knowledge and in all judgment</strong> (καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, <em>kai touto proseuchomai, hina hē agapē hymōn eti mallon kai mallon perisseuē en epignōsei kai pasē aisthēsei</em>)—Paul prays for superabundant love (<em>perisseuē</em>, "overflow, ...
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(9, 10) If we study carefully the opening thanksgivings and prayers of St. Paul’s Epistles, we may note that he always thanks God for what is strong in the Church to which he writes, and prays God for the supply of that in which it is weak. Here he thanks God for the characteristic enthusiasm and large-heartedness of the Philippians; he prays for their advance in knowledge, perception, judgment—th...
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3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.
**something--**possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.
**when he is nothing--**The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (Ga 6:2, 6; Ro 12:3; 1Co 8:2).
**deceiveth hims...
Read full commentary →That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; approve: or, try are: or, differ
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<strong>That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ</strong> (εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, <em>eis to dokimazein hymas ta diapheronta</em>)—<em>Dokimazein</em> ("to test, approve after examination") is metallurgical language—testing ore for purity. <em>Ta diapheronta</em> can mean "things that differ" (distinguishing bet...
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(10) **That ye may be sincere and without offence.**—This St. Paul contemplates as the result of thoughtful and discriminating judgment. The word “sincere” (used only here and in 2Peter 1:3), and the corresponding substantive, “sincerity” (1Corinthians 5:8; 2Corinthians 1:12; 2Corinthians 2:17), although there is some uncertainty as to their derivation, undoubtedly signify purity tested and found ...
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**4. his own work--**not merely his own opinion of himself.
**have rejoicing in himself alone--**Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is l...
Read full commentary →Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
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<strong>Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God</strong> (πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ, <em>peplērōmenoi karpon dikaiosynēs ton dia Iēsou Christou</em>)—<em>Peplērōmenoi</em> (perfect passive participle, "having been filled") indicates completed action with ongoing results: believers are filled and remain f...
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(11) **The fruits of righteousness** is an Old Testament phrase (see Proverbs 11:30; Amos 6:12), used also in James 3:18; Hebrews 12:11. It may mean (as in these last two passages) “righteousness as a result,” or (in the common sense of “fruit”) the “result of righteousness.” As the participle is properly “having been filled,” thus referring, not to the future day of Christ, but to the whole time ...
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5. For (by this way, Ga 6:4, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in Ga 6:2. This verse does not contradict Ga 6:2. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he ...
Read full commentary →Paul's Chains Advance the Gospel
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
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<strong>But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel</strong> (Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, <em>Ginōskein de hymas boulomai, adelphoi, hoti ta kat' eme mallon eis prokopēn tou euangeliou elēlythen</em>)—<em>Boulomai</em> ("I wish, desi...
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(12) **The things which happened unto me**—*viz., *since he parted from them (see Acts 20:6)—his arrest at Jerusalem, and the long captivity of years, first at Cæsarea, then at Rome. Nothing could have appeared to be a more fatal blow to the progress of the gospel; but St. Paul assures them that “rather” (*i.e., *on the contrary) all these things tended to its furtherance. He had intended to see R...
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**6. From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--**by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.
**co...
Read full commentary →So that my bonds in Christ are manifest in all the palace, and in all other places; in Christ: or, for Christ the palace: or, Csar's court in all other: or, to all others
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<strong>So that my bonds in Christ are manifest in all the palace, and in all other places</strong> (ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ, <em>hōste tous desmous mou phanerous en Christō genesthai en holō tō praitōriō</em>)—<em>Phanerους</em> ("manifest, clearly known") indicates Paul's chains became widely publicized, but qualified: <strong>in Christ</strong> (ἐν ...
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(13) **My bonds in Christ are manifest.**—Properly, *My bonds are made manifest as in Christ*—*i.e., *my captivity is understood as being a part of my Christian life and work, and so becomes a starting-point for the preaching of the gospel. So St. Paul made it to the Jews (Acts 28:20), “For the hope of Israel am I bound in this chain.” (Comp. Ephesians 6:20, “I am an ambassador in bonds.”)
**In al...
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**7. God is not mocked--**The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (Ga 6:6) seem valid before men, but are not so before God (Psa 50:21).
**soweth--**especially of his r...
Read full commentary →And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
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<strong>And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear</strong> (καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου, <em>kai tous pleionas tōn adelphōn en kyriō pepoithotas tois desmois mou</em>)—<em>Pleionas</em> ("the majority, more") suggests most Roman Christians were emboldened, though vv. 15-17 show mixed ...
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(14) **And many** (properly, *the greater number*) **of the brethren in the Lord.**—The words “in the Lord” should be connected with “trusting,” as in Philippians 2:24; Galatians 5:10; 2Thessalonians 3:4. As connected with the word “brethren,” they are unmeaning; whereas St. Paul constantly uses them (especially in these Epistles), generally with a verb or verbal adjective, and always to convey so...
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8. Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.
**corruption--**that is, destruction (Php 3:19). Compare as to the deliverance of believers from "corruption" (Ro 8:21). The use of the term "corruption" instea...
Read full commentary →Some indeed preach Christ even of envy and strife; and some also of good will:
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<strong>Some indeed preach Christ even of envy and strife; and some also of good will</strong> (Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ καὶ δι᾽ εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν, <em>Tines men kai dia phthonon kai erin, tines de kai di' eudokian ton Christon kēryssousin</em>)—Paul distinguishes preachers by motive, not message. Both groups <strong>preach Christ</strong> (τὸν Χριστὸν κηρύσσουσιν...
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(15) **Of envy and strife.**—Explained below as of “contention,” or, more properly (as in Philippians 2:3, and in Romans 2:8; 2Corinthians 12:20; Galatians 5:20), of *factiousness, *or “party spirit.” It seems impossible to doubt that this refers to the Judaising party, St. Paul’s old antagonists. The whole tenor of the Epistle to the Romans shows how strong a Judaic element there was in Roman Chr...
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9. (2Th 3:13). And when we do good, let us also persevere in it without fainting.
**in due season--**in its own proper season, God's own time (1Ti 6:15).
**faint not--**literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [Bengel]. No one should faint, as in an earthly harvest sometimes happens.
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
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<strong>The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds</strong> (οἱ μὲν ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου, <em>hoi men ex eritheias ton Christon katangellousin, ouch hagnōs, oiomenoi thlipsin egeirein tois desmois mou</em>)—<em>Eritheias</em> ("selfish ambition, rivalry") describes self-serving ...
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(16) **Not sincerely.**—This version conveys an incorrect impression. The original is “not purely,” *i.e.*, not with unmixed and single-minded enthusiasm for Christ. St. Paul does not impute to them hypocrisy, but an admixture of partisanship, and therefore of a narrow-minded hostility to him.
**To add affliction.**—The true reading, *to stir up affliction, *or *oppressive severity* (properly, *pr...
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10. Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in Ga 6:9) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (Ec 9:10). We have now the "season" for sowing, as also there will be hereafter the "due season" (Ga 6:9) for reaping. The whol...
Read full commentary →But the other of love, knowing that I am set for the defence of the gospel.
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<strong>But the other of love, knowing that I am set for the defence of the gospel</strong> (οἱ δὲ ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι, <em>hoi de ex agapēs, eidotes hoti eis apologian tou euangeliou keimai</em>)—<em>Ex agapēs</em> ("from love, out of love") identifies the pure motive contrasting with envy (v. 15) and selfish ambition (v. 16). These preachers <strong>know</s...
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11. Rather, "See in how large letters I have written." The Greek is translated "how great" in He 7:4, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (Ga 4:15) he wrote in large letters. So Jerome. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had ...
Read full commentary →What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
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<strong>What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice</strong> (Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω, <em>Ti gar? plēn hoti panti tropō, eite prophasei eite alētheia, Christos katangelletai, kai en toutō chairō</em>)—<em>Ti gar?</em> ("What t...
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(18) The contrast of this verse with such passages as 2Corinthians 12:4—where the Judaisers at Corinth are said to preach “another Jesus and a different gospel;” with Galatians 1:6—where their gospel is declared to be “a different gospel,” and not merely a variety of the same (see Note there); and even with the emphatic warning as to Philippi, in Philippians 3:2-16, is singularly instructive. St. ...
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12. Contrast between his zeal in their behalf, implied in Ga 6:11, and the zeal for self on the part of the Judaizers.
**make a fair show--**(2Co 5:12).
**in the flesh--**in outward things.
**they--**it is "these" who
**constrain you--**by example (Ga 6:13) and importuning.
**only lest--**"only that they may not," &c. (compare Ga 5:11).
**suffer persecution--**They escaped in a gre...
Read full commentary →For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
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<strong>For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ</strong> (Οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ, <em>Oida gar hoti touto moi apobēsetai eis sōtērian dia tēs hymōn deēseōs kai epichorēgias tou pneumatos Iēsou Christou</em>)—<em>Oida</em> ("I know," perf...
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(19-24) In these verses, under the power of that feeling of joy of which he speaks above, St. Paul unveils to the Philippians his most sacred aspirations and convictions, and the division of feeling in his own soul between longing for rest and consciousness of work yet to be done. There is a still fuller disclosure of a similar “spiritual experience” in 2Corinthians 4:8; 2Corinthians 5:15. It is r...
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13. Translate, "For not even do they who submit to circumcision, keep the law themselves (Ro 2:17-23), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.
**that they may glory in your flesh--**namely, in the outward change (opposed to an ...
Read full commentary →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.
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<strong>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</strong> (κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, <em>kata tēn apokaradokian kai elpida mou hoti en oudeni aischynthēsomai</em>)—<em>Apokaradokia</em> ("eag...
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(20) **My earnest expectation.**—The word is only found here and in Romans 8:19 (where see Note). It implies an intense and almost painful longing for some crisis, a dulness of suspense lighted up with hope. The phrase is one of the many indications that the joyful and confident tone so often noticed in this Epistle came not from the absence of yearning for the freedom and activity of apostolic li...
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14. Translate, "But as for me (in opposition to those gloriers 'in your flesh,' Ga 6:13), God forbid that I," &c.
**in the cross--**the atoning death on the cross. Compare Php 3:3, 7, 8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of ...
Read full commentary →For to me to live is Christ, and to die is gain.
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<strong>For to me to live is Christ, and to die is gain</strong> (Ἐμοὶ γὰρ τὸ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος, <em>Emoi gar to zēn Christos kai to apothanein kerdos</em>)—One of Scripture's most compact, profound statements. <em>To zēn</em> ("to live," present infinitive) is not mere existence but conscious living <em>is Christ</em> (Χριστός, <em>Christos</em>). Life's meaning, purpose, conten...
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(21) **To live is** **Christ.**—This, of course, means “Christ is my life,” yet not in the sense that He is the source and principle of life in us, but that the whole concrete state of life is so lived in Him that it becomes a simple manifestation of His presence. The opposition in the passage is between the states of living and dying (or being dead), not between the principles of life and death. ...
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**15. availeth--**The oldest manuscripts read, "is" (compare Ga 5:6). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (Ep 2:10, 15, 16).
**new creature--**(2Co 5:17). A transformation by the renewal of the mind (Ro 12:2).
But if I live in the flesh, this is the fruit of my labour : yet what I shall choose I wot not.
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<strong>But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not</strong> (εἰ δὲ τὸ ζῆν ἐν σαρκί, τοῦτό μοι καρπὸς ἔργου· καὶ τί αἱρήσομαι οὐ γνωρίζω, <em>ei de to zēn en sarki, touto moi karpos ergou; kai ti hairēsomai ou gnōrizō</em>)—<em>En sarki</em> ("in the flesh") means embodied earthly existence, not sinful flesh. Continued life means <strong>fruit of m...
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(22) **But if I live in the** **flesh . . .**—The translation of this verse in the Authorised version is inaccurate, and perhaps a gloss to soften the difficulty of the original. The exact translation is, *But if to live in the flesh this is to me a fruit of work, and what* (or, *what also*)* I shall choose I know not.* The construction is clearly broken by emotion or absorption in thought; it can...
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**16. as many--**contrasting with the "as many," Ga 6:12.
**rule--**literally, a straight rule, to detect crookedness; so a rule of life.
**peace--**from God (Ep 2:14-17; 6:23).
**mercy--**(Ro 15:9).
**Israel of God--**not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Ga 3:9, 29; Ro 2:28, 29; Php 3:3).
For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
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<strong>For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better</strong> (συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, <em>synechomai de ek tōn dyo, tēn epithymian echōn eis to analysai kai syn Christō einai</em>)—<em>Synechomai</em> ("I am pressed, constrained") pictures being squeezed from both sides. <em>Ek tōn...
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(23) **Having a desire . . .**—Properly, *having my own desire for departure.* The verb “depart” corresponds exactly to the substantive used in 2Timothy 4:6, “The time of my departure is at hand.” It is itself used only here and in Luke 12:36, “When he shall return (*break up*) from the wedding.” The metaphor is drawn either from “loosing” from the shore of life, or (perhaps better) from striking ...
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**17. let no man trouble me--**by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."
**the marks--**properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs,...
Read full commentary →Nevertheless to abide in the flesh is more needful for you.
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<strong>Nevertheless to abide in the flesh is more needful for you</strong> (τὸ δὲ ἐπιμένειν [ἐν] τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς, <em>to de epimenein [en] tē sarki anankaioteron di' hymas</em>)—<em>Epimenein</em> ("to remain, continue") contrasts <em>analysai</em> ("depart," v. 23). Though death is <strong>far better</strong> for Paul personally (v. 23), <strong>to abide</strong> is <strong>more ...
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**18. Brethren--**Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on Ga 1:6).
**be with your spirit--**which, I trust, will keep down the flesh (1Th 5:23; 2Ti 4:22; Phm 25).
And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
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<strong>And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith</strong> (καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, <em>kai touto pepoithōs oida hoti menō kai paramenō pasin hymin eis tēn hymōn prokopēn kai charan tēs pisteōs</em>)—<em>Pepoithōs</em> (perfect participle, "havin...
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(25) **I know.**—The word is not to be pressed too far. It is simply, “I feel certain;” and it is obvious to remark that in Acts 20:25 it is used by St. Paul of a conviction (that he would “see the face” of the Ephesians “no more”) which, so far as we can follow out the history, was not verified. The apostolic inspiration, like the apostolic power of miracle, was a gift relative to the apostolic w...
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THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
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<strong>That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again</strong> (ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς, <em>hina to kauchēma hymōn perisseuē en Christō Iēsou en emoi dia tēs emēs parousias palin pros hymas</em>)—<em>Kauchēma</em> ("boasting, rejoicing, ground of confidence") can be positive (boasting ...
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(26) **That your rejoicing may be more abundant.**—The word translated “rejoicing” is that favourite word of St. Paul, which signifies a ground of “boasting,” or exultation. It is used both of blessing beyond strict necessity, and of service beyond legal duty; in both of which there is ground for joy and thankfulness. This is, perhaps, best seen in 1Corinthians 9:15-18, where he declares that the ...
Read full commentary →Standing Firm in the Gospel
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;
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<strong>Only let your conversation be as it becometh the gospel of Christ</strong> (Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, <em>Monon axiōs tou euangeliou tou Christou politeu esthe</em>)—<em>Monon</em> ("only, above all") gives priority. <em>Politeuesthe</em> ("conduct yourselves as citizens") is political language, especially potent in Philippi, a Roman colony proud of its citizenshi...
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[**3.Exhortation** (Philippians 1:27 to Philippians 2:4).
(1)To STEADFASTNESS AND CONFIDENCE UNDER PERSECUTION (Philippians 1:27-30).
(2)To UNITY OF SPIRIT, based on humility and self-forgetfulness (Philippians 2:1-4).]
(27-30) In these verses St. Paul exhorts the Philippians to unanimous boldness and steadfastness, under some conflict of antagonism or persecution which threatened them at this tim...
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INTRODUCTION
The headings (Ep 1:1, and Ep 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, Ep 3:14-18, as we know from Hippolytus [The Refutation of A...
Read full commentary →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.
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<strong>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</strong> (καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἥτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας, <em>kai mē ptyromenoi en mēdeni hypo tōn antikeimenōn, hētis estin autois endeixis apōleias, hymōn de sōtērias</em>)—<em>Mē ptyromenoi</em> ("...
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(28) **Terrified.**—The original word is strong—*starting, *or *flinching, *like a scared animal.
**Which** (that is, your fearlessness) **is . . .**—This fearlessness, in the absence of all earthly means of protection or victory, is a sign of a divine “strength made perfect in weakness” (2Corinthians 13:9)—not a complete and infallible sign (for it has often accompanied mere fanatic delusion), bu...
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2. (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).
For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake ;
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<strong>For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake</strong> (ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, <em>hoti hymin echaristhē to hyper Christou, ou monon to eis auton pisteuein alla kai to hyper autou paschein</em>)—<em>Echaristhē</em> ("it was graciously given," aorist pa...
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(29) **For** (or, *because*) **unto you it is given in the behalf of Christ.**—The force lies, first, in the phrase “it is given” (rather, *it was given, *from the beginning)—for the original signifies “it was granted as a privilege” or “favour” (as in Acts 27:24; 1Corinthians 2:12; Galatians 3:18)—and next in the words “on behalf of Christ.” The fearlessness of the Christian is a gift of God, not...
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3. The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pe 1:3). Ep 1:3-14 sets forth summarily the Gospel of the grace of God: the Father's work of love, Ep 1:3 (choosing us to holiness, Ep 1:4; to sonship, Ep 1:5; to acceptance, Ep 1:6): the Son's, Ep 1:7 (redemption, Ep 1:7; knowledge of the mystery of His will, Ep 1:9; an inheri...
Read full commentary →Having the same conflict which ye saw in me, and now hear to be in me.
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<strong>Having the same conflict which ye saw in me, and now hear to be in me</strong> (τὸν αὐτὸν ἀγῶνα ἔχοντες οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ἀκούετε ἐν ἐμοί, <em>ton auton agōna echontes hoion eidete en emoi kai nyn akouete en emoi</em>)—<em>Agōna</em> ("struggle, contest, conflict") gives us 'agony'—athletic/military struggle. <em>Ton auton</em> ("the same") identifies shared experience between Pa...
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(30) **Having the same conflict, which ye saw in me.**—The allusion is, of course, to the lawless scourging and imprisonment of Acts 16:22-24. How deeply this outrage impressed itself on the Apostle’s own mind we see, both by his conduct to the magistrates at the moment, and also by the allusion in 1Thessalonians 2:2, to the time, when “we had suffered before and were shamefully entreated, as ye k...
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**4. hath chosen us--**Greek, "chose us out for Himself" (namely, out of the world, Ga 1:4): referring to His original choice, spoken of as past.
**in him--**The repetition of the idea, "in Christ" (Ep 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity,...
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