Bible Commentaries

Paul (Παυλος — Paulos). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Phlippians.

Timothy (Τιμοτεος — Timotheos). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.).

To all the saints (πασι τοις αγιοις — pāsi tois hagiois). The word saint (αγιος — hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι — pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians.

In Christ Jesus (εν Χριστωι Ιησου — en Christōi Iēsou). The centre for all Christian relations and activities for Paul and for us.

In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name.

With the bishops (sun episkopois). “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders).

And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening.

Upon (επι — epi). Basis of the thanksgiving.

All (πασηι — pāsēi). Note frequent use of “all” here (πασηι παντοτε — pāsēiπασηι — pantote always, παντων υμων — pāsēi again, pantōn humōn you all). The use of “you all” recurs several times (Phlippians 1:4, Phlippians 1:7 bis, Phlippians 1:8).

With joy (μετα χαρας — meta charas). Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Acts 16:25).

For your fellowship (επι τηι κοινωνιαι υμων — epi tēi Koinéōniāi humōn). “On the basis of your contribution” as in 2 Corinthians 8:4; 2 Corinthians 9:13; Acts 2:42. The particular kind of “partnership” or “fellowship” involved is the contribution made by the Philippians for the spread of the gospel (Phlippians 1:7 συγκοινωνους — sugKoinéōnous and Phlippians 4:14 where συγκοινωνησαντες — sugKoinéōnēsantes occurs).

In furtherance of the gospel (εις το ευαγγελιον — eis to euaggelion). “For the gospel.”

From the first day until now (απο της πρωτης ημερας αχρι του νυν — apo tēs prōtēs hēmeras achri tou nun). As when in Thessalonica (Phlippians 4:15.), in Corinth (Acts 18:5; 2 Corinthians 11:7-10), and now in Rome.

Being confident (πεποιτως — pepoithōs). Second perfect active of πειτω — peithō to persuade.

This very thing (αυτο τουτο — auto touto). Accusative of the inner object with πεποιτως — pepoithōs “this thing itself.”

Will perfect it (επιτελεσει — epitelesei). Future active indicative of επιτελεω — epiteleō will fully (επι — epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership.

Until the day of Jesus Christ (αχρι ημερας Χριστου Ιησου — achri hēmeras Christou Iēsou). The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope.

Because I have you in my heart (δια το εχειν με εν τηι καρδιαι υμας — dia to echein me en tēi kardiāi humas). Or “because you hold me in your heart.” Literally, “because of the holding me (or you) in the heart as to you (or me).” One accusative is the object of the infinitive εχειν — echein the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts.

In the defence (εν τηι απολογιαι — en tēi apologiāi). Old word (our word apology, but not our idea of apologizing), in the original sense in Acts 22:1; Acts 25:16. So also in Phlippians 1:16 below.

Confirmation (βεβαιωσει — bebaiōsei). Old word from βεβαιοω — bebaioō (βεβαιοσ βαινω — bebaiosσυγκοινωνους μου της χαριτος — bainō), to make stable. In N.T. only here and Hebrews 6:16 about oath.

Partakers with me of grace (sugKoinéōnous mou tēs charitos). Literally, “my Corinthians-sharers in grace” (objective genitive). “Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake” (Vincent, Int. Crit. Comm.).

My witness (μαρτυς μου — martus mou). Same solemn oath in Romans 1:9.

I long after (επιποτω — epipothō). Longing (ποτος — pothos) directed toward (επι — epi) the Philippians. Old word, chiefly in Paul in N.T.

In the tender mercies (εν σπλαγχνοις — en splagchnois). Literally “in the bowels” as the seat of the affections.

May abound (περισσευηι — perisseuēi). Present active subjunctive of περισσευω — perisseuō may keep on overflowing, a perpetual flood of love, “yet more and more” (ετι μαλλον και μαλλον — eti mallon kai mallon), but with necessary limitations (river banks), “in knowledge” (εν επιγνωσει — en epignōsei in full knowledge) “and all discernment” (πασηι αιστησει — pāsēi aisthēsei). The delicate spiritual perception (αιστησις — aisthēsis old word from αιστανομαι — aisthanomai only here in N.T. as the verb only in Luke 9:45 in N.T.) can be cultivated as in αιστητηριον — aisthētērion (Hebrews 5:14)

So that ye may (εις το υμας — eis to humas). Either purpose or result (εις το — eis to plus infinitive as in Romans 1:11, Romans 1:20; Romans 3:26, etc.).

Approve the things that are excellent (δοκιμαζειν τα διαπεροντα — dokimazein ta diapheronta). Originally, “test the things that differ.” Cf. same idiom in Romans 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization.

Sincere (ειλικρινεις — eilikrineis). Old word of uncertain origin from κρινω — krinō to judge, by ειλη — heilē (sunlight) or to sift by rapid rolling (ειλος — eilos). At any rate it means pure, unsullied.

Void of offence (απροσκοποι — aproskopoi). Alpha privative προς — pros and κοπτω — koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers.

Fruits of righteousness (καρπον δικαιοσυνης — karpon dikaiosunēs). Singular, collective idea, fruit of righteousness. Accusative case retained with perfect passive participle.

The things which happened unto me (τα κατ εμε — ta kat' eme). “The things concerning me” = “my affairs” as common in Josephus.

Have fallen out rather (μαλλον εληλυτεν — mallon elēluthen). “Have come rather.” Second perfect active indicative of ερχομαι — erchomai

Unto the progress (εις προκοπην — eis prokopēn). Late word from προκοπτω — prokoptō common verb, to cut or strike forward, but this late substantive does not occur in classical Greek. It is a technical term in Stoic philosophy for “progress toward wisdom” and it appears also in the papyri and the lxx. In N.T. only here, Phlippians 1:25; 1 Timothy 4:15.

Throughout the whole praetorian guard (εν ολωι τωι πραιτωριωι — en holōi tōi praitōriōi). There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew 27:27; Mark 15:16; John 18:28, John 18:33; John 19:9; Acts 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome “palace” would have to be the emperor‘s palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, “in the whole praetorium,” allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

The most of the brethren (τους πλειονας των αδελπων — tous pleionas tōn adelphōn). “The more part of the brethren.” The comparative with the article with the sense of the superlative as often in the Koiné.

In the Lord (εν Κυριωι — en Kuriōi). It is not clear whether this phrase is to be connected with “brethren” or with “being confident” (πεποιτοτας — pepoithotas), probably with πεποιτοτας — pepoithotas If so, then “through my bonds” (τοις δεσμοις μου — tois desmois mou) would be the instrumental case and mean that by means of Paul‘s bonds the brethren “are more abundantly bold” (περισσοτερως τολμαιν — perissoterōs tolmāin).

Even of envy and strife (και δια πτονον και εριν — kai dia phthonon kai erin). “Even because of” (accusative after δια — dia). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (ερις — eris) is more rivalry than schism. It is petty and personal jealousy of Paul‘s power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one‘s own class or profession as preachers with preachers, doctors with doctors.

Of goodwill (δι ευδοκιαν — di' eudokian). Because of goodwill toward Paul.

Of love (εχ αγαπης — ex agapēs). Out of love to Paul as well as to Christ. Put 1 Corinthians 13:1-13 here as a flash-light.

Of faction (ex eritheias). Out of partisanship. From eritheuō to spin wool, and that from erithos a hireling. The papyri examples suit the idea of selfish ambition (Moulton and Milligan‘s Vocabulary). See 2 Corinthians 12:20; Galatians 5:20.

Not sincerely (ouch hagnōs). “Not purely,” that is with mixed and impure motives.

To raise up affliction for my bonds (thlipsin egeirein tois desmois mou). Now that Paul is down they jump on him in mean and nagging ways. Dative case in desmois “To make my chains gall me” (Lightfoot).

What then? (τι γαρ — ti gaṙ). Sharp problem put up to Paul by the conduct of the Judaizers.

Only that (πλην οτι — plēn hoti). Same idiom in Acts 20:23. Πλην — Plēn is adverb πλεον — pleon (more besides). As a preposition πλην — plēn means “except.” This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached.

Whether in pretence (ειτε προπασει — eite prophasei). Either from προπαινω — prophainō to shew forth, or προπημι — prophēmi to speak forth, the ostensible presentation often untrue. See note on Acts 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ.

Yea, and will rejoice (αλλα και χαρησομαι — alla kai charēsomai). Note affirmative, not adversative, use of αλλα — alla Volitive use of the future (second future passive) indicative (χαρησομαι — charēsomai) of χαιρω — chairō Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

Will turn (αποβησεται — apobēsetai). Future middle indicative of αποβαινω — apobainō old verb, to come from, to come back, to turn out.

To my salvation (εις σωτηριαν — eis sōtērian). For his release from prison as he strongly hopes to see them again (Phlippians 1:26). Lightfoot takes the word to be Paul‘s eternal salvation and it must be confessed that Phlippians 1:20 (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here?

Supply (επιχορηγιας — epichorēgias). Late and rare word (one example in inscription of first century a.d.). In N.T. only here and Ephesians 4:16. From the late verb επιχορηγεω — epichorēgeō (double compound, επι χοροσ ηγεομαι — epichoroshēgeomai to furnish supply for the chorus) which see in 2 Corinthians 9:10; Galatians 3:5.

Earnest expectation (αποκαραδοκιαν — apokaradokian). In Paul alone from αποκαραδοκεω — apokaradokeō (in papyri). See note on Romans 8:19 for only other example.

Shall be magnified (megalunthēsetai). Future passive indicative of megalunō old verb, to make great, from μεγαλυντησεται — megas (great). See note on Acts 19:17.

In my body (μεγαλυνω — en tōi sōmati mou). See note on Romans 12:1. It is harder often to make Christ great in the body than in the spirit.

For to me (εμοι γαρ — emoi gar). Fine example of the ethical dative. Paul gives his own view of living.

To live is Christ (το ζηιν Χριστος — to zēin Christos). No copula (εστιν — estin), but το ζηιν — to zēin (the act of living present active infinitive) is the subject as is shown by the article το — to Living is coextensive with Christ.

Gain (κερδος — kerdos). Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, Phlippians 3:7; Titus 1:11.

To die (το αποτανειν — to apothanein second aorist active infinitive, single act) is to cash in both principal and interest and so to have more of Christ than when living. So Paul faces death with independence and calm courage.

If this is the fruit of my work (τουτο μοι καρπος εργου — touto moi karpos ergou). There is no ει — ei (if) here in the Greek, but τουτο — touto (this) seems to be resumptive and to repeat the conditional clause just before. If so, και — kai just after means then and introduces the conclusion of the condition. Otherwise τουτο — touto introduces the conclusion and και — kai means and.

I wot not (ου γνωριζω — ou gnōrizō). “I know not.” It seems odd to preserve the old English word “wot” here. But it is not clear that γνωριζω — gnōrizō (old causative verb from γινωσκω — ginōskō) means just to know. Elsewhere in the N.T., as in Luke 2:15; Romans 9:22, it means to make known, to declare. The papyri examples mean to make known. It makes perfectly good sense to take its usual meaning here, “I do not declare what I shall choose.”

I am in a strait (συνεχομαι — sunechomai). “I am held together.” Present passive indicative of the common compound verb συνεχω — sunechō to hold together, to hem together as in Luke 8:45. “I am hemmed in on both sides” (Lightfoot).

Betwixt the two (εκ των δυο — ek tōn duo). “From the two (sides).” Pressure to live on, pressure to die and be with Christ.

To depart (εις το αναλυσαι — eis to analusai). Purpose clause, εις το — eis to and the aorist active infinitive αναλυσαι — analusai old compound verb, to unloose (as threads), to break up, to return (Luke 12:36, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. καταλυω — kataluō in 2 Corinthians 5:1 for tearing down the tent.

Very far better (πολλωι μαλλον κρεισσον — pollōi mallon kreisson). Double comparative (triple Lightfoot calls it because of πολλωι — pollōi) like Isocrates and the Koiné{[28928]}š often. See note on 2 Corinthians 7:13 for περισσοτερως μαλλον — perissoterōs mallon Πολλωι — Pollōi is the instrumental case of measure (by much).

In the flesh (εν τηι σαρκι — en tēi sarki). So B D G, but Aleph A C do not have εν — en Unnecessary with επιμενω — epimenō to abide by (common verb).

And abide with you all (και παραμενω πασιν υμιν — kai paramenō pāsin humin). Common Pauline idiom to repeat the simple verb (μενω — menō) as a compound (παραμενω — paramenō future active indicative), old verb, to remain beside followed by locative case. See same idiom in χαιρω συνχαιρω — chairōsunchairō (Phlippians 2:17).

In Christ Jesus in me (εν Χριστωι Ιησου εν εμοι — en Christōi Iēsou en emoi). “In Christ Jesus” as the basis for the glorying (καυχημα — kauchēma), “in me” as the instance in point.

Through my presence (δια της εμης παρουσιας — dia tēs emēs parousias). The word so often used of the second coming of Christ, but here in its ordinary sense as in Phlippians 2:12; 1 Corinthians 16:17.

Let your manner of life (πολιτευεστε — politeuesthe). Old verb from πολιτης — politēs citizen, and that from πολις — polis city, to be a citizen, to manage a state‘s affairs, to live as a citizen. Only twice in N.T., here and Acts 23:1. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word “conversation” which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, “Only do ye live as citizens.”

Striving (συνατλουντες — sunathlountes). Rather, “striving together” as in an athletic contest. Late and rare word (Diodorus). “The very energy of the Christian faith to produce energetic individualities” (Rainy). “Striving in concert” (Lightfoot).

For the faith (τηι πιστει — tēi pistei). For the teaching of the gospel, objective sense of πιστις — pistis (faith).

Affrighted (πτυρομενοι — pturomenoi). Present passive participle of πτυρω — pturō old verb, to frighten. The metaphor is of a timid or scared horse and from πτοεω — ptoeō (πτοα — ptoa terror). “Not startled in anything.”

By the adversaries (υπο των αντικειμενων — hupo tōn antikeimenōn). These men who were lined up against (present middle participle of αντικειμαι — antikeimai) may have been Jews or Gentiles or both. See note on 2 Thessalonians 2:4 for this late verb. Any preacher who attacks evil will have opposition.

Evident token (ενδειχις — endeixis). Old word for proof. See note on 2 Corinthians 8:24; Romans 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T.

Perdition (απωλειας — apōleias). “Loss” in contrast with “salvation” (σωτηριας — sōtērias).

And that (και τουτο — kai touto). Idiomatic adverbial accusative. “It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd” (Lightfoot).

In the behalf of Christ (το υπερ Χριστου — to huper Christou). Literally, “the in behalf of Christ.” But Paul divides the idea and uses the article to again both with πιστευειν — pisteuein and with πασχειν — paschein Suffering in behalf of Christ is one of God‘s gifts to us.

Conflict (αγωνα — agōna). Athletic or gladiatorial contest as in 1 Timothy 6:12; 2 Timothy 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1 Thessalonians 2:2) as now they have heard about it in Rome.