返回Chapter 1
Chapter 1
Chapter One
Phil. 1:1. Paul and Timothy, servants of Jesus Christ,
Here the apostle does not put forward his apostolic dignity, but simply calls himself a servant of Jesus Christ. This title is certainly great as well, only it is of a more general character. But when he writes to Timothy and the Corinthians, he calls himself an apostle. Why is this? Because there he wished to set many things in order, and therefore put forward his apostolic dignity. But here he commands nothing of the sort, but rather considers them as equals to himself.
Phil. 1:1. To all the saints in Christ Jesus who are in Philippi,
Since the Jews also called themselves holy, because they were a holy nation, the apostle added "in Christ Jesus," because those who are in Christ Jesus are truly holy, while those (Jews) are unclean.
Phil. 1:1. with the bishops and deacons:
He called the presbyters here bishops, since there were not many bishops in one city. At that time there was not yet a distinction in titles, and the bishops themselves were called deacons and presbyters. Therefore, when Paul wrote to Timothy as a bishop, he said, "fulfill your ministry" (τὴν διακονίαν) (2 Tim. 4:5), and then: "which was given you with the laying on of the hands of the presbytery" (1 Tim. 4:14), that is, of the bishops, because presbyters did not ordain a bishop. On the other hand, presbyters were also called bishops (ἐπίσκοποι), since they too, evidently, watched over the people in order to cleanse and enlighten those in need. Why then does he now write to the clergy, which he nowhere else did? Because they themselves had sent Epaphroditus, who brought to the apostle what he needed.
Phil. 1:2. Grace to you and peace from God our Father and the Lord Jesus Christ.
He adds the customary greeting, wishing them to be filled with grace, so that they would not exalt themselves over one another and thereby not lose peace and concord; because grace is received by those who are free from pride.
Phil. 1:3. I thank my God upon every remembrance of you,
Phil. 1:4. Always in every prayer of mine for you all
Every time I remember you, says the apostle (and this I do always), I glorify God for the fact that you have advanced so much in virtue. But, despite the fact that you are so glorious in divine matters, I do not cease to pray for you, but pray for all of you, that you may progress still more and more.
Phil. 1:4. Offering my prayer with joy,
For it is possible to remember with sorrow as well, as, for example, he says in another place: "Out of much affliction and anguish of heart I wrote to you" (2 Cor. 2:4). Therefore, remembrance with joy is a testimony of their virtue.
Phil. 1:5. For your fellowship in the gospel from the first day even until now,
Here he testifies to them of their great and truly apostolic work. He says that they are companions and partners with me in the labor of preaching the Gospel, not at one time or another, but from the time they believed, even until now. How then do you participate? By sending me everything I need and caring for me. For whoever assists and helps in every possible way one who labors in any good work becomes a participant in that work. Thus those who care for the martyrs, and those who remove every worldly care from the ascetics, and finally those who give teachers the ability not to be distracted — all become partakers of their crowns.
Phil. 1:6. Being confident of this very thing, that He who began a good work in you will perfect it
I give thanks, he says, and "I rejoice," in the hope that God, "who began a good work in you," will Himself also "bring it to completion," because from the past I draw conclusions about the future as well. See how he teaches them to think humbly of themselves, when he ascribed everything to God and not to them alone; however, by this he in no way deprived them of honor, since he said: "who began in you," that is, according to your desire. If there had been no desire on the part of man, then God would have done nothing either; because if He acted unconditionally, nothing would have prevented Him from acting in the Greeks and in all people as well. Thus, Paul greatly praises the Philippians for the fact that they drew to themselves the grace of God for assistance not human, but divine. At the same time he also encourages them, so that they would not lose heart; because if God will complete what He began, then it will not be a great labor for them.
Phil. 1:6. even unto the day of Jesus Christ,
That is, until the coming of the Lord. Thus, he says, I believe that the Lord will act not only in you, but also in those who will come after you, even until the end of the world. Or else, by the day of Jesus Christ, understand the death of each person, that is, the end.
Phil. 1:7. As it is right for me to think this of you all, because I have you in my heart, in my chains, and in the defense and confirmation of the gospel,
I, he says, am convinced that you will remain such to the end, and I think this about you because I always have you in my heart and know your good deeds, know that you strive even in my absence to be partakers with me in the grace of the Gospel and of my bonds. Therefore it is right that I draw such a conclusion about you, and judge the end by the beginning. What praise it is for the Philippians that they are enclosed in the heart of Paul, who loves not simply, but with discernment and only those who are worthy! Even at that time, he says, when I was defending myself before Nero, you did not leave my memory. He calls bonds and afflictions a confirmation of the Gospel; but you may also call the defense itself such. For obviously, if he had not been convinced of unspeakable rewards and ineffable blessings, he would not have been put in bonds; he would not have been subjected to the judgment of the cruel Nero, if he had not foreseen another King, more faithful and enduring. Thus, his bonds are rather a confirmation of the Gospel.
Phil. 1:7. You all, as my fellow partakers in grace.
Here the apostle shows that he loves them not without reason. Because, he says, I have you in my heart, for you share with me in this grace, that is, in afflictions and bonds, and you not only zealously strive not to fall away from us in afflictions, but also to be co-participants in the trials which we endure for the sake of the Gospel. That bonds are a grace is evident from the words of the Lord: "My grace is sufficient for you, for My power is made perfect in weakness" (2 Cor. 12:9). Or even better, as he says further on: "to you it has been granted as a grace to suffer for Christ." Notice: he did not say "participants," but "co-participants," showing by this that he himself is also a participant with others, as it is also said in another place: that I became a co-participant of the Gospel, that is, so that I might share in the blessings that are destined for the proclaimers of the Gospel.
Phil. 1:8. God is my witness, that I love you all with the love of Jesus Christ;
The Apostle calls God as his witness not because he feared distrust, but because he cannot express in words his great heartfelt affection, leaving this to God, who searches the hearts. And this is a clear proof of his sincerity. For if he were flattering them, he would not call God as his witness. He said: "with the love of Jesus Christ," that is, not for anything human, not because you sent what I needed, but with love for God's sake. Or, having become your father through faith in Christ, I love you not with a fleshly love, but with that love which Christ gives to His true servants who beget for Him children of the Gospel. I embrace all of you with great love, because all of you are such.
Phil. 1:9. I pray for this, that your love may abound yet more and more.
Though he is loved so much, he still desires to be loved even more, because it is the nature of love never to stand still. Pay attention to his turn of phrase, which he intensifies further when he says: "grew more and more." He says this so that they would love not him alone, but others as well.
Phil. 1:9. In knowledge and all discernment,
That is, so that you would love not simply, but with discernment and confidence and examination, because there are many who love indiscriminately, which is why such love is never lasting. Or so that you would not love heretics.
Phil. 1:10. so that, recognizing what is best,
That is, what is beneficial. If you love prudently and with discernment, then you can choose what is beneficial and distinguish who is worthy of love, that is, the faithful, and who is not worthy, that is, the unfaithful. But how then does he say in another place: "be at peace with all men" (Rom. 12:18)? First, he did not say this unconditionally, but with a qualification: "if it be possible, be at peace with all men." Then, it is one thing to be at peace, and another to love; the first means not to be hostile, but love requires a disposition of the soul and, as it were, a merging and identity of character, which should not be shown toward heretics. For "if your right eye offends you, pluck it out" (Matt. 5:29).
Phil. 1:10. You were pure and blameless in the day of Christ,
I say this not for my own benefit, but so that you do not, under the pretext of love, accept some false teaching. He said "pure" — this is before God, "without offense" — this is before people; because although friendship with a heretic does not harm you, it scandalizes another; and if you scandalize your brothers, then how will you appear pure in the day of Christ?
Phil. 1:11. Filled with the fruits of righteousness through Jesus Christ, to the glory and praise of God.
That is, so that in accordance with the correctness of teaching you would also lead a blameless life. By righteousness the apostle means every virtue, or specifically mercy. I do not say that you should practice virtue or mercy imperfectly, but that you should be filled with them. And since the Greeks also thought to attribute virtue and mercy to themselves, he added "by Jesus Christ," since their deeds are not according to Christ, but for the sake of vainglory and people-pleasing. "To the glory of God," that is, and not to the glory of me, who teaches this; you must not hinder the glory of God. At the same time he also encourages them, as if saying that God will assist them in the work which they will perform to His glory.
Phil. 1:12. But I want you to know, brethren, that the things which happened to me have actually turned out for the greater advancement of the gospel,
Apparently, the Philippians, having learned that Paul was in chains, were worried that this might serve as an obstacle to the preaching of the Gospel. Therefore, in order to eliminate this suspicion, Paul says that his bonds not only did not hinder my preaching of the Gospel, but, on the contrary, served for its greater success.
Phil. 1:13. So that my bonds in Christ have become manifest in all the praetorium and to all the rest,
That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching has reached even the praetorium itself, that is, the royal palace itself, and has spread throughout the entire city. And this was accomplished "in Christ," that is, this is not my doing, but Christ's. Or: "my bonds in Christ," that is, the bonds which I endure for Christ.
Phil. 1:14. And most of the brethren in the Lord, having become confident by my bonds, are much more bold to speak the word of God without fear.
And before they preached boldly, but now even more so, seeing me preaching boldly, even though I am in chains. For when they saw me in chains, they felt even greater zeal for preaching. And since it seemed too strong for Paul to say: I inspired them, he added: "in the Lord." So then, if those who are close to my chains are not troubled, but take on even greater boldness, then all the more fitting is this for you.
Phil. 1:15. Some, indeed, out of envy and contention, while others with good will, preach Christ.
After Paul was seized, many from among the unbelievers began to preach Christ, wishing by this to arouse Nero to greater wrath, so that he would put Paul to death as quickly as possible, since through him the preaching was spreading everywhere. This is what the words "out of envy and strife" mean. Or else, they began to preach Christ because they wanted to receive honor for themselves and take something away from my glory. But others, he says, preached Christ "with good will," that is, without hypocrisy and truly.
Phil. 1:16. Some preach Christ out of contentiousness, not purely,
That is, insincerely, not for the sake of the good itself.
Phil. 1:16. Thinking they would increase the burden of my chains;
Thinking, he says, thereby to subject me to greater danger and to add sorrow to sorrow. But this scheme will not succeed for them; because the preaching through this becomes more glorious, and my joy will increase through this. Do you see that a good deed should not be done without good disposition, and that it is possible not only to receive no reward, but also to be subjected to punishment.
Phil. 1:17. and others out of love, knowing that I am appointed to defend the gospel.
That is, others out of love both for God and for me preach the Gospel, knowing that I must give an account of my preaching, and for this reason they assist me in this work. For if many join my preaching, it will be easy for me to defend the Gospel. In this way they assist me, teaching many.
Phil. 1:18. But what does it matter? In whatever way Christ is preached, whether in pretense or in sincerity,
What does he mean, to speak much? Or, why should I care whether in one way or another, whether in pretense, that is, out of envy and hypocrisy, or in sincerity they preach Christ? Based on this, some foolish people concluded that Paul gave rise to heresies. For, they say, let anyone preach, as long as it is about Christ — this makes no difference. But pay attention: first, the apostle did not say καταγγελλέσθω — let them preach Christ, as though he were establishing a law, but καταγγέλλεται — is preached — pointing to an accomplished event. Then, even if he had said this as a decree, he still would not have opened the door to heresies through it. How so? Because those of whom he speaks did not introduce false teaching, but preached the truth, though not righteously and not with true intent. Heretics, on the other hand, chiefly preach not the truth, but perverse and false teaching, and moreover, their aim is also perverse.
Phil. 1:18. I both rejoice in this and will continue to rejoice,
They do this in order to cause me grief; but I rejoice that Christ is preached more through this. And if they continue to do this going forward, I will rejoice even more. Do you see how the schemes of the devil destroy him?
Phil. 1:19. for I know that this will turn out for my salvation
What is "this"? That through enmity and jealousy toward me the preaching of the word increases.
Phil. 1:19. By your prayer and the assistance of the Spirit of Jesus Christ,
Pay attention to the humility of the Apostle Paul. Through his countless good deeds he had already merited salvation; yet he says: only if I am deemed worthy of your prayers and through them the Spirit is granted in greater abundance, only then shall I receive salvation. By "supply" he means the most abundant bestowal of the grace of the Holy Spirit.
Phil. 1:20. according to my earnest expectation and hope,
By "earnest expectation" – ἀποκαραδοκίαν – the apostle means a firm and unwavering hope, which is expressed by the entire position of the head – κάρα – and a confident gaze. So he says: I firmly hope that I will be saved. By salvation, one must understand deliverance from the cruelty of Nero. Just as I, he says, escaped the first danger, so too I will escape the present one. Here he also teaches that we should not rely exclusively on the prayers of others, but also contribute something ourselves, just as Paul himself sets his own confidence as the cause of all blessings. For the prophet also says: "Let Your mercy, O Lord, be upon us, as we hope in You" (Ps. 33:22). And in another place: "Who trusted in the Lord, and was put to shame?" (Sir. 2:10). And Paul himself says: "Hope does not put to shame" (Rom. 5:5).
Phil. 1:20. that I shall not be put to shame in anything,
That is, neither in life, because I preach the Gospel, nor in death, since the enemies will not prevail. And even if they were to put me to death, then an even more unashamed glory would be revealed for me. But they will not succeed in this.
Phil. 1:20. But with all boldness, (now as always), Christ will be magnified in my body, whether by life or by death.
They, he says, thought that through their scheming they would plunge me into dangers and death; but this zealous effort of theirs will not succeed; on the contrary, "with all boldness," that is, openly and assuredly, "Christ will be magnified in my body," that is, as long as I live and bear this body, for I do not die. And lest someone should say: what then? If you, Paul, die, will Christ certainly not be magnified? he adds that by my death also He will be magnified, since He has made me stronger than death itself. But for now He is glorified by my life, for He granted it to me, delivering me from danger. He speaks of death not because he must die soon, but so that if it should happen, they would not be troubled by it; for they loved him greatly.
Phil. 1:21. For to me, to live is Christ, and to die is gain.
That is, I live a new life, and Christ is everything to me: both spirit, and life, and light. By life is meant, first, natural life: "for in Him we," says the apostle, "live and move" (Acts 17:28); then is meant life in sins; thus, when he says: "we died to sin: how shall we still live in it?" (Rom. 6:2). Finally, is meant eternal life, or life in Christ: "our citizenship," he says, "is in heaven" (Phil. 3:20). Here Paul, of course, rejects not the natural but the sinful life, that is, one given over to sinful delusion. He confesses that Christ is life for him, as he also says in another place: "I live by faith in the Son of God" (Gal. 2:20). He says that death is gain for him, because then, he says, I will be more clearly united with Him. Therefore those who strive to remove me from life in this world will bring me gain, since they will lead me to Christ, Who is my life.
Phil. 1:22. But if living in the flesh yields fruit to my work, then I do not know what to choose.
Lest you think that the apostle disparages the present life, he says: if life in the flesh yields fruit for my work, that is, although I said that death is gain for me, yet since life in the flesh is also not without benefit for me (for I bear fruit, teaching and enlightening all), therefore I do not know what to choose. Here, then, the mouths of the heretics who disparage the present life are stopped: if it yields fruit for us, then it is not evil. Therefore the cause of evil is not life itself, but the will of those who make bad use of it. Revealing as it were a certain secret, the apostle shows that he himself is master of life and death. For if I wish, he says, to ask this of God, He will grant me this favor. From this, he says, you should receive comfort, that if I die, it is not through the malice of enemies, but by the dispensation of God.
Phil. 1:23. I am hard pressed between the two: I have the desire to depart and be with Christ, for that is far better;
Phil. 1:24. but to remain in the flesh is more needful for you.
He says this with the purpose of preparing them to bear his coming death courageously. Why, he says, should you grieve over my death? I desire this, and it is better for me, because it gives me the opportunity to be with Christ. Therefore you should not grieve. But on the other hand, to remain in the flesh is even more necessary for your benefit; because I seek not my own interests, but yours. "I am torn between the two," that is, I find myself in a difficult position and do not know what to prefer, yet I acknowledge that it is more necessary to continue living in order to be useful to you. After this, what can be compared with the lofty soul of Paul? He preferred the benefit of others over union with Christ; and in order to devote himself more fully to Christ, he postponed his union with Him.
Phil. 1:25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith,
Since, he says, it is necessary for me to remain in the flesh, then I undoubtedly and with full confidence know that I shall remain, that is, I shall live, and not simply, but with you, that is, I shall see you. And for what purpose? So that you may grow in faith, that is, so that you may be established and strengthened both in doctrine and in life; this progress constitutes true joy both for you and for me. Here the apostle also frightens them, as if saying: look, for your sake I have postponed union with Christ; so do not make my remaining in the flesh vain and futile. So then what? Did he remain for the sake of the Philippians alone? Not for their sake alone, but he speaks this way out of great solicitude for them and to rouse them to greater sobriety.
Phil. 1:26. That your boasting may abound in Christ Jesus through me, by my coming to you again.
Since he said above that he would remain for their progress, he now shows that he too derives some benefit from this, namely, a greater glorification of himself through them, in that they, thanks to his coming to them, will progress further. But what then? Did he come to them? This is unknown and is a matter of dispute.
Phil. 1:27. Only let your manner of life be worthy of the Gospel of Christ,
I only require this of you: that you make progress in virtue. He lives worthy of the Gospel who has denied himself, taken up the cross, and followed Christ.
Phil. 1:27. so that whether I come and see you or am absent, I may hear about you,
He says this not because he changed his desire and as if he no longer intends to come to them. But if, he says, by some chance I did not come, then I can even while absent rejoice in your life according to the Gospel. Therefore do not lose heart if I do not come, but be vigilant, since I will certainly find out how you conduct yourselves.
Phil. 1:27. Only that you stand in one spirit, striving together with one soul for the faith of the Gospel,
That is, in one and the same gift of like-mindedness. For only in this way do the like-minded have, as it were, one soul, that is, when one spirit lives in them. "Striving together with one accord for the faith," that is, helping one another in the struggle for the faith.
Phil. 1:28. and are in nothing frightened by your adversaries:
I do not say, he writes, simply: do not waver, but also do not be frightened, that is, do not be troubled by anything, even if they threaten you with danger, or frighten you with death; for they can do nothing, only threaten — so weak are they.
Phil. 1:28. This is for them a sign of perdition, but for you – of salvation.
When they see that all their countless machinations are unable to frighten you, will they not consider this a clear proof that their cause will perish, while yours will remain firm and indestructible, and at the same time salvific.
Phil. 1:28. And this is from God,
Phil. 1:29. Because unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake.
Calling suffering for Christ a gift, Paul gives the Philippians two following instructions: first, that they should not be ashamed and should not lose heart during sufferings; second, that they should not be proud, because all this, he says, is from God. He also calls virtue a gift. He says this not because he does not acknowledge free will, but in order to teach them to think of themselves humbly; because without God we can do nothing. Perhaps this gift is greater than the gift of raising the dead, because there I am a debtor, but here I have Christ as my debtor. O wonder! He grants me a gift and through this very thing remains in my debt.
Phil. 1:30. Having the same conflict which you saw in me and now hear about in me.
He shows that they are fighting for the same cause and enduring the same things as he; and this testifies to their great virtue. You, he says, have in me an example, because you know that I endured sufferings before your eyes, when, indeed, I was punished and thrown into prison; you even now hear about this.
Phil. 1:1. Paul and Timothy, servants of Jesus Christ,
Here the apostle does not put forward his apostolic dignity, but simply calls himself a servant of Jesus Christ. This title is certainly great as well, only it is of a more general character. But when he writes to Timothy and the Corinthians, he calls himself an apostle. Why is this? Because there he wished to set many things in order, and therefore put forward his apostolic dignity. But here he commands nothing of the sort, but rather considers them as equals to himself.
Phil. 1:1. To all the saints in Christ Jesus who are in Philippi,
Since the Jews also called themselves holy, because they were a holy nation, the apostle added "in Christ Jesus," because those who are in Christ Jesus are truly holy, while those (Jews) are unclean.
Phil. 1:1. with the bishops and deacons:
He called the presbyters here bishops, since there were not many bishops in one city. At that time there was not yet a distinction in titles, and the bishops themselves were called deacons and presbyters. Therefore, when Paul wrote to Timothy as a bishop, he said, "fulfill your ministry" (τὴν διακονίαν) (2 Tim. 4:5), and then: "which was given you with the laying on of the hands of the presbytery" (1 Tim. 4:14), that is, of the bishops, because presbyters did not ordain a bishop. On the other hand, presbyters were also called bishops (ἐπίσκοποι), since they too, evidently, watched over the people in order to cleanse and enlighten those in need. Why then does he now write to the clergy, which he nowhere else did? Because they themselves had sent Epaphroditus, who brought to the apostle what he needed.
Phil. 1:2. Grace to you and peace from God our Father and the Lord Jesus Christ.
He adds the customary greeting, wishing them to be filled with grace, so that they would not exalt themselves over one another and thereby not lose peace and concord; because grace is received by those who are free from pride.
Phil. 1:3. I thank my God upon every remembrance of you,
Phil. 1:4. Always in every prayer of mine for you all
Every time I remember you, says the apostle (and this I do always), I glorify God for the fact that you have advanced so much in virtue. But, despite the fact that you are so glorious in divine matters, I do not cease to pray for you, but pray for all of you, that you may progress still more and more.
Phil. 1:4. Offering my prayer with joy,
For it is possible to remember with sorrow as well, as, for example, he says in another place: "Out of much affliction and anguish of heart I wrote to you" (2 Cor. 2:4). Therefore, remembrance with joy is a testimony of their virtue.
Phil. 1:5. For your fellowship in the gospel from the first day even until now,
Here he testifies to them of their great and truly apostolic work. He says that they are companions and partners with me in the labor of preaching the Gospel, not at one time or another, but from the time they believed, even until now. How then do you participate? By sending me everything I need and caring for me. For whoever assists and helps in every possible way one who labors in any good work becomes a participant in that work. Thus those who care for the martyrs, and those who remove every worldly care from the ascetics, and finally those who give teachers the ability not to be distracted — all become partakers of their crowns.
Phil. 1:6. Being confident of this very thing, that He who began a good work in you will perfect it
I give thanks, he says, and "I rejoice," in the hope that God, "who began a good work in you," will Himself also "bring it to completion," because from the past I draw conclusions about the future as well. See how he teaches them to think humbly of themselves, when he ascribed everything to God and not to them alone; however, by this he in no way deprived them of honor, since he said: "who began in you," that is, according to your desire. If there had been no desire on the part of man, then God would have done nothing either; because if He acted unconditionally, nothing would have prevented Him from acting in the Greeks and in all people as well. Thus, Paul greatly praises the Philippians for the fact that they drew to themselves the grace of God for assistance not human, but divine. At the same time he also encourages them, so that they would not lose heart; because if God will complete what He began, then it will not be a great labor for them.
Phil. 1:6. even unto the day of Jesus Christ,
That is, until the coming of the Lord. Thus, he says, I believe that the Lord will act not only in you, but also in those who will come after you, even until the end of the world. Or else, by the day of Jesus Christ, understand the death of each person, that is, the end.
Phil. 1:7. As it is right for me to think this of you all, because I have you in my heart, in my chains, and in the defense and confirmation of the gospel,
I, he says, am convinced that you will remain such to the end, and I think this about you because I always have you in my heart and know your good deeds, know that you strive even in my absence to be partakers with me in the grace of the Gospel and of my bonds. Therefore it is right that I draw such a conclusion about you, and judge the end by the beginning. What praise it is for the Philippians that they are enclosed in the heart of Paul, who loves not simply, but with discernment and only those who are worthy! Even at that time, he says, when I was defending myself before Nero, you did not leave my memory. He calls bonds and afflictions a confirmation of the Gospel; but you may also call the defense itself such. For obviously, if he had not been convinced of unspeakable rewards and ineffable blessings, he would not have been put in bonds; he would not have been subjected to the judgment of the cruel Nero, if he had not foreseen another King, more faithful and enduring. Thus, his bonds are rather a confirmation of the Gospel.
Phil. 1:7. You all, as my fellow partakers in grace.
Here the apostle shows that he loves them not without reason. Because, he says, I have you in my heart, for you share with me in this grace, that is, in afflictions and bonds, and you not only zealously strive not to fall away from us in afflictions, but also to be co-participants in the trials which we endure for the sake of the Gospel. That bonds are a grace is evident from the words of the Lord: "My grace is sufficient for you, for My power is made perfect in weakness" (2 Cor. 12:9). Or even better, as he says further on: "to you it has been granted as a grace to suffer for Christ." Notice: he did not say "participants," but "co-participants," showing by this that he himself is also a participant with others, as it is also said in another place: that I became a co-participant of the Gospel, that is, so that I might share in the blessings that are destined for the proclaimers of the Gospel.
Phil. 1:8. God is my witness, that I love you all with the love of Jesus Christ;
The Apostle calls God as his witness not because he feared distrust, but because he cannot express in words his great heartfelt affection, leaving this to God, who searches the hearts. And this is a clear proof of his sincerity. For if he were flattering them, he would not call God as his witness. He said: "with the love of Jesus Christ," that is, not for anything human, not because you sent what I needed, but with love for God's sake. Or, having become your father through faith in Christ, I love you not with a fleshly love, but with that love which Christ gives to His true servants who beget for Him children of the Gospel. I embrace all of you with great love, because all of you are such.
Phil. 1:9. I pray for this, that your love may abound yet more and more.
Though he is loved so much, he still desires to be loved even more, because it is the nature of love never to stand still. Pay attention to his turn of phrase, which he intensifies further when he says: "grew more and more." He says this so that they would love not him alone, but others as well.
Phil. 1:9. In knowledge and all discernment,
That is, so that you would love not simply, but with discernment and confidence and examination, because there are many who love indiscriminately, which is why such love is never lasting. Or so that you would not love heretics.
Phil. 1:10. so that, recognizing what is best,
That is, what is beneficial. If you love prudently and with discernment, then you can choose what is beneficial and distinguish who is worthy of love, that is, the faithful, and who is not worthy, that is, the unfaithful. But how then does he say in another place: "be at peace with all men" (Rom. 12:18)? First, he did not say this unconditionally, but with a qualification: "if it be possible, be at peace with all men." Then, it is one thing to be at peace, and another to love; the first means not to be hostile, but love requires a disposition of the soul and, as it were, a merging and identity of character, which should not be shown toward heretics. For "if your right eye offends you, pluck it out" (Matt. 5:29).
Phil. 1:10. You were pure and blameless in the day of Christ,
I say this not for my own benefit, but so that you do not, under the pretext of love, accept some false teaching. He said "pure" — this is before God, "without offense" — this is before people; because although friendship with a heretic does not harm you, it scandalizes another; and if you scandalize your brothers, then how will you appear pure in the day of Christ?
Phil. 1:11. Filled with the fruits of righteousness through Jesus Christ, to the glory and praise of God.
That is, so that in accordance with the correctness of teaching you would also lead a blameless life. By righteousness the apostle means every virtue, or specifically mercy. I do not say that you should practice virtue or mercy imperfectly, but that you should be filled with them. And since the Greeks also thought to attribute virtue and mercy to themselves, he added "by Jesus Christ," since their deeds are not according to Christ, but for the sake of vainglory and people-pleasing. "To the glory of God," that is, and not to the glory of me, who teaches this; you must not hinder the glory of God. At the same time he also encourages them, as if saying that God will assist them in the work which they will perform to His glory.
Phil. 1:12. But I want you to know, brethren, that the things which happened to me have actually turned out for the greater advancement of the gospel,
Apparently, the Philippians, having learned that Paul was in chains, were worried that this might serve as an obstacle to the preaching of the Gospel. Therefore, in order to eliminate this suspicion, Paul says that his bonds not only did not hinder my preaching of the Gospel, but, on the contrary, served for its greater success.
Phil. 1:13. So that my bonds in Christ have become manifest in all the praetorium and to all the rest,
That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching has reached even the praetorium itself, that is, the royal palace itself, and has spread throughout the entire city. And this was accomplished "in Christ," that is, this is not my doing, but Christ's. Or: "my bonds in Christ," that is, the bonds which I endure for Christ.
Phil. 1:14. And most of the brethren in the Lord, having become confident by my bonds, are much more bold to speak the word of God without fear.
And before they preached boldly, but now even more so, seeing me preaching boldly, even though I am in chains. For when they saw me in chains, they felt even greater zeal for preaching. And since it seemed too strong for Paul to say: I inspired them, he added: "in the Lord." So then, if those who are close to my chains are not troubled, but take on even greater boldness, then all the more fitting is this for you.
Phil. 1:15. Some, indeed, out of envy and contention, while others with good will, preach Christ.
After Paul was seized, many from among the unbelievers began to preach Christ, wishing by this to arouse Nero to greater wrath, so that he would put Paul to death as quickly as possible, since through him the preaching was spreading everywhere. This is what the words "out of envy and strife" mean. Or else, they began to preach Christ because they wanted to receive honor for themselves and take something away from my glory. But others, he says, preached Christ "with good will," that is, without hypocrisy and truly.
Phil. 1:16. Some preach Christ out of contentiousness, not purely,
That is, insincerely, not for the sake of the good itself.
Phil. 1:16. Thinking they would increase the burden of my chains;
Thinking, he says, thereby to subject me to greater danger and to add sorrow to sorrow. But this scheme will not succeed for them; because the preaching through this becomes more glorious, and my joy will increase through this. Do you see that a good deed should not be done without good disposition, and that it is possible not only to receive no reward, but also to be subjected to punishment.
Phil. 1:17. and others out of love, knowing that I am appointed to defend the gospel.
That is, others out of love both for God and for me preach the Gospel, knowing that I must give an account of my preaching, and for this reason they assist me in this work. For if many join my preaching, it will be easy for me to defend the Gospel. In this way they assist me, teaching many.
Phil. 1:18. But what does it matter? In whatever way Christ is preached, whether in pretense or in sincerity,
What does he mean, to speak much? Or, why should I care whether in one way or another, whether in pretense, that is, out of envy and hypocrisy, or in sincerity they preach Christ? Based on this, some foolish people concluded that Paul gave rise to heresies. For, they say, let anyone preach, as long as it is about Christ — this makes no difference. But pay attention: first, the apostle did not say καταγγελλέσθω — let them preach Christ, as though he were establishing a law, but καταγγέλλεται — is preached — pointing to an accomplished event. Then, even if he had said this as a decree, he still would not have opened the door to heresies through it. How so? Because those of whom he speaks did not introduce false teaching, but preached the truth, though not righteously and not with true intent. Heretics, on the other hand, chiefly preach not the truth, but perverse and false teaching, and moreover, their aim is also perverse.
Phil. 1:18. I both rejoice in this and will continue to rejoice,
They do this in order to cause me grief; but I rejoice that Christ is preached more through this. And if they continue to do this going forward, I will rejoice even more. Do you see how the schemes of the devil destroy him?
Phil. 1:19. for I know that this will turn out for my salvation
What is "this"? That through enmity and jealousy toward me the preaching of the word increases.
Phil. 1:19. By your prayer and the assistance of the Spirit of Jesus Christ,
Pay attention to the humility of the Apostle Paul. Through his countless good deeds he had already merited salvation; yet he says: only if I am deemed worthy of your prayers and through them the Spirit is granted in greater abundance, only then shall I receive salvation. By "supply" he means the most abundant bestowal of the grace of the Holy Spirit.
Phil. 1:20. according to my earnest expectation and hope,
By "earnest expectation" – ἀποκαραδοκίαν – the apostle means a firm and unwavering hope, which is expressed by the entire position of the head – κάρα – and a confident gaze. So he says: I firmly hope that I will be saved. By salvation, one must understand deliverance from the cruelty of Nero. Just as I, he says, escaped the first danger, so too I will escape the present one. Here he also teaches that we should not rely exclusively on the prayers of others, but also contribute something ourselves, just as Paul himself sets his own confidence as the cause of all blessings. For the prophet also says: "Let Your mercy, O Lord, be upon us, as we hope in You" (Ps. 33:22). And in another place: "Who trusted in the Lord, and was put to shame?" (Sir. 2:10). And Paul himself says: "Hope does not put to shame" (Rom. 5:5).
Phil. 1:20. that I shall not be put to shame in anything,
That is, neither in life, because I preach the Gospel, nor in death, since the enemies will not prevail. And even if they were to put me to death, then an even more unashamed glory would be revealed for me. But they will not succeed in this.
Phil. 1:20. But with all boldness, (now as always), Christ will be magnified in my body, whether by life or by death.
They, he says, thought that through their scheming they would plunge me into dangers and death; but this zealous effort of theirs will not succeed; on the contrary, "with all boldness," that is, openly and assuredly, "Christ will be magnified in my body," that is, as long as I live and bear this body, for I do not die. And lest someone should say: what then? If you, Paul, die, will Christ certainly not be magnified? he adds that by my death also He will be magnified, since He has made me stronger than death itself. But for now He is glorified by my life, for He granted it to me, delivering me from danger. He speaks of death not because he must die soon, but so that if it should happen, they would not be troubled by it; for they loved him greatly.
Phil. 1:21. For to me, to live is Christ, and to die is gain.
That is, I live a new life, and Christ is everything to me: both spirit, and life, and light. By life is meant, first, natural life: "for in Him we," says the apostle, "live and move" (Acts 17:28); then is meant life in sins; thus, when he says: "we died to sin: how shall we still live in it?" (Rom. 6:2). Finally, is meant eternal life, or life in Christ: "our citizenship," he says, "is in heaven" (Phil. 3:20). Here Paul, of course, rejects not the natural but the sinful life, that is, one given over to sinful delusion. He confesses that Christ is life for him, as he also says in another place: "I live by faith in the Son of God" (Gal. 2:20). He says that death is gain for him, because then, he says, I will be more clearly united with Him. Therefore those who strive to remove me from life in this world will bring me gain, since they will lead me to Christ, Who is my life.
Phil. 1:22. But if living in the flesh yields fruit to my work, then I do not know what to choose.
Lest you think that the apostle disparages the present life, he says: if life in the flesh yields fruit for my work, that is, although I said that death is gain for me, yet since life in the flesh is also not without benefit for me (for I bear fruit, teaching and enlightening all), therefore I do not know what to choose. Here, then, the mouths of the heretics who disparage the present life are stopped: if it yields fruit for us, then it is not evil. Therefore the cause of evil is not life itself, but the will of those who make bad use of it. Revealing as it were a certain secret, the apostle shows that he himself is master of life and death. For if I wish, he says, to ask this of God, He will grant me this favor. From this, he says, you should receive comfort, that if I die, it is not through the malice of enemies, but by the dispensation of God.
Phil. 1:23. I am hard pressed between the two: I have the desire to depart and be with Christ, for that is far better;
Phil. 1:24. but to remain in the flesh is more needful for you.
He says this with the purpose of preparing them to bear his coming death courageously. Why, he says, should you grieve over my death? I desire this, and it is better for me, because it gives me the opportunity to be with Christ. Therefore you should not grieve. But on the other hand, to remain in the flesh is even more necessary for your benefit; because I seek not my own interests, but yours. "I am torn between the two," that is, I find myself in a difficult position and do not know what to prefer, yet I acknowledge that it is more necessary to continue living in order to be useful to you. After this, what can be compared with the lofty soul of Paul? He preferred the benefit of others over union with Christ; and in order to devote himself more fully to Christ, he postponed his union with Him.
Phil. 1:25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith,
Since, he says, it is necessary for me to remain in the flesh, then I undoubtedly and with full confidence know that I shall remain, that is, I shall live, and not simply, but with you, that is, I shall see you. And for what purpose? So that you may grow in faith, that is, so that you may be established and strengthened both in doctrine and in life; this progress constitutes true joy both for you and for me. Here the apostle also frightens them, as if saying: look, for your sake I have postponed union with Christ; so do not make my remaining in the flesh vain and futile. So then what? Did he remain for the sake of the Philippians alone? Not for their sake alone, but he speaks this way out of great solicitude for them and to rouse them to greater sobriety.
Phil. 1:26. That your boasting may abound in Christ Jesus through me, by my coming to you again.
Since he said above that he would remain for their progress, he now shows that he too derives some benefit from this, namely, a greater glorification of himself through them, in that they, thanks to his coming to them, will progress further. But what then? Did he come to them? This is unknown and is a matter of dispute.
Phil. 1:27. Only let your manner of life be worthy of the Gospel of Christ,
I only require this of you: that you make progress in virtue. He lives worthy of the Gospel who has denied himself, taken up the cross, and followed Christ.
Phil. 1:27. so that whether I come and see you or am absent, I may hear about you,
He says this not because he changed his desire and as if he no longer intends to come to them. But if, he says, by some chance I did not come, then I can even while absent rejoice in your life according to the Gospel. Therefore do not lose heart if I do not come, but be vigilant, since I will certainly find out how you conduct yourselves.
Phil. 1:27. Only that you stand in one spirit, striving together with one soul for the faith of the Gospel,
That is, in one and the same gift of like-mindedness. For only in this way do the like-minded have, as it were, one soul, that is, when one spirit lives in them. "Striving together with one accord for the faith," that is, helping one another in the struggle for the faith.
Phil. 1:28. and are in nothing frightened by your adversaries:
I do not say, he writes, simply: do not waver, but also do not be frightened, that is, do not be troubled by anything, even if they threaten you with danger, or frighten you with death; for they can do nothing, only threaten — so weak are they.
Phil. 1:28. This is for them a sign of perdition, but for you – of salvation.
When they see that all their countless machinations are unable to frighten you, will they not consider this a clear proof that their cause will perish, while yours will remain firm and indestructible, and at the same time salvific.
Phil. 1:28. And this is from God,
Phil. 1:29. Because unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake.
Calling suffering for Christ a gift, Paul gives the Philippians two following instructions: first, that they should not be ashamed and should not lose heart during sufferings; second, that they should not be proud, because all this, he says, is from God. He also calls virtue a gift. He says this not because he does not acknowledge free will, but in order to teach them to think of themselves humbly; because without God we can do nothing. Perhaps this gift is greater than the gift of raising the dead, because there I am a debtor, but here I have Christ as my debtor. O wonder! He grants me a gift and through this very thing remains in my debt.
Phil. 1:30. Having the same conflict which you saw in me and now hear about in me.
He shows that they are fighting for the same cause and enduring the same things as he; and this testifies to their great virtue. You, he says, have in me an example, because you know that I endured sufferings before your eyes, when, indeed, I was punished and thrown into prison; you even now hear about this.
1 / 5下一章