Coke's Commentary on the Holy Bible · Philippians Chapter 1

Philippians 1:1. Paul and Timotheus,— This and the following verse contain the inscription, or introduction of this Epistle. St. Paul might choose to join Timothy with him, as he not only had attended the Apostle in his general travels into these parts, but had assisted in preaching the gospel at Philippi. Comp. Acts 16:1; Acts 16:3; Acts 16:12. Some have inquired why St. Paul does not stile himself an Apostle here, and in his two Epistles to the Thessalonians, and in that to Philemon, as he does in all the other Epistles which bear his name; and have accounted for it by observing, that no objection had been made to his character at Thessalonica or Philippi; and that, having received a present from them, he might not seem to be burdensome as an apostle of Christ. Perhaps it rather was, because Timothy and Silas, who were neither of them apostles, are joined with him here, and in the Epistles to the Thessalonians.

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Philippians 1:3. I thank my God— From this verse to the 11th the Apostle acquaints the Philippians with the satisfaction that he had in them, and how much he thanked God upon their account, and what was the matter of his prayers to God for them. Instead of, upon every remembrance of you, Dr. Heylin reads, as often as I make mention of you: and he observes, that it was the custom, as well of the Jews as of the Christians, to name in their prayers those for whom they had a great regard. Others, however, understand the passage as referring to the kind remembrance which the Philippians had of St. Paul.

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Philippians 1:4. Always in every prayer, &c.— It is not to be supposed that St. Paul never made any prayer, public or private, wherein he did not expressly mention the case of the Philippians: the meaning of the passage therefore onlyis, "Always in every prayer of mine, which I put up for you all, praying with joy; which joy is on account of your fellowship, &c."

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Philippians 1:5. For your fellowship, &c.— Your participation in the gospel: so Doddridge, and also Heylin, who observes that the meaning is, "the part you have in the gospel;—obeying its precepts, and profiting by the graces which accompany it." See 1 Corinthians 1:9. 2 Corinthians 8:4; 2 Corinthians 13:13.

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Philippians 1:6. Until the day of Jesus Christ:— See Philippians 1:10. The Apostle speaks this from a judgment of charity, and from the consequent confidence that he had in them; because, says he, it seems just, or fit for me to conceive this good hope of you, by reason of that great affection which you retain towards me, and your patience in enduring the like afflictions.

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Philippians 1:7. Even as it is meet, &c.— As it is just in me to be thus affected towards you all; because you have me in your hearts, both in my bonds, and in my defence and confirmation of the gospel, being all partakers with me of its grace. Doddridge. Dr. Heylin renders the verse more paraphrastically thus; And it is but just that I should have this opinion of you all; being intimately conscious, as I am, of the interest which you take in the favour that God does me, with respect to my confinement and the defence and confirmation of the gospel.

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Philippians 1:8. God is my record, &c.— "God is my witness, that I long to see you with that peculiar tenderness of affection, which nothing but these bonds of mutual faith and love centering in him can be capable of producing; and which greatly resemble the compassion which Christ himself feels for those whom his grace hath made the members of his body." Bowels is a term which denotes the most intense, ardent, and sincere affection. Dr. Heylin renders the verse, For God is my witness, that I love you all with a truly Christian affection.

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Philippians 1:9. In knowledge, and in all judgment;— The former of these is explained of speculative, the latter of practical knowledge; but the difference between the ideas suggested by the original would be much better preserved, by rendering the last word

αισθησει, perception, or discernment. He wishes that they might not only know the principles which recommend candour and benevolence, but feel their influence on their hearts; which daily experience and observation shew, in some great pretenders to this kind of knowledge, is a very different thing.

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Philippians 1:10. That ye may approve, &c.— So as to prove things which differ:—"To prove by experience, and know by trial, how incomparably excellent the Christian character is beyond any other; (see 1 Thessalonians 5:21.) that you may be found not only sincere and cordial, but altogether inoffensive through the whole of your Christian course, even until the great day of Christ." The word rendered without offence, is of doubtful signification. Sometimes it implies, "The not giving offence to others;" 1 Corinthians 10:32. But, considering the word sincere with which it is here joined, the Apostle's meaning rather seems to be, "that they might do nothing to offend themselves," to wound or grieve their own consciences, but might have απροσκοπον συνειδησιν, a conscience void of offence. Acts 24:16.

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Philippians 1:11. Being filled, &c.— "Being filled with all the genuine fruits and effects of righteousness, which are produced by virtue of a living faith in Jesus Christ."

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Philippians 1:12. But I would ye should understand,— The Philippians, from the great affection they bore to St. Paul, being much concerned on account of his present sufferings, he labours, from this to the 26th verse, to abate their concern, by representing to them how useful his bonds had been to promote and spread the gospel; how calm and easy he was under all his trouble, and how entirely resigned to the will and service of Christ; and withal lets them know, that he was verily persuaded that he should be freed from his bonds, and have another joyful opportunity of visiting them.

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Philippians 1:13. So that my bonds in Christ are manifest— "So that my bonds in or for Christ are manifested and taken notice of in all the palace of Caesar, and all other places in and about the city; and have seemed so remarkable, that many have been excited to inquire, much to their own satisfaction and advantage, what there was in this new and unknown religion, which could animate me so cheerfully to endure hardships and persecution in its defence; for they soon traced up my sufferings to this, as their only cause." Mr. Peirce would render this verse, So that it is manifest, both in the Pretorium and elsewhere, that my bonds are for Christ; that is, "that I suffer only for the sake of Christianity, and not for any real crime." And Dr. Heylin gives nearly the same interpretation:—So that my imprisonment for the sake of Christ is now publicly known at the court, and in all other places.

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Philippians 1:14. Waxing confident by my bonds, &c.— Encouraged by my bonds, preach the word with greater freedom and intrepidity.

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Philippians 1:15. Some indeed preach Christ, &c.— It is very proper here to inquire who these preachers were, the rightly stating of which may give some light to this Epistle. There can be no doubt that they must have been professed converts to the Christian religion; for no unconverted Jews or Gentiles would ever give themselves the trouble to preach Christ; and in all probability these preachers must have been converts from Judaism; for, first, by comparing what St. Paul says in his other Epistles, it appears, that the greatest opposition, disturbance, or hindrance that he met with from any who professed themselves Christians, was from them: nor could he, indeed, well be opposed, by any others but Jewish converts, or such as were seduced by, and fell in with them. Secondly, who besides these were likely to endeavour to add affliction to St. Paul's bonds?—He continually represents the cause of his bonds to be his preaching and asserting the liberty of the Gentiles. Now they who were most displeased with that conduct which brought his sufferings upon him, were likely enough to be most forward in endeavouring to aggravate his trouble under them;—and who could they be but the Jewish converts?

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Philippians 1:16. Not sincerely,— This may refer to the matter of their preaching: it was not sincere, pure, and uncorrupted gospel; but they adulterated it, by mixing Judaism with it; and so they perverted the gospel of Christ. Galatians 1:7. Or it may refer to the intentions of the preachers: they acted not sincerely in what they did; but while they pretended their great end was to preach Christ, instead of that they made it their chief business to preach down the Apostle, and to lessen his reputation. The next words seem to support the latter sense, as does what he says in Philippians 1:18. See the Introduction to this chapter.

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Philippians 1:17. I am set, &c.— Some would render the word κειμαι, I lie, that is to say, in bonds for the gospel, in order to make an apology for it before Nero; and this they think a more moving consideration, and one which would sooner excite love and tenderness, than what is expressed in our translation;—that he was set, called, raised up, for the defence of the gospel. Heylin renders it, Knowing that I am reduced to this state, for the defence of the gospel.

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Philippians 1:19. This shall turn to my salvation— My deliverance: Peirce; who thinks, that as they who preached Christ out of love, made more friends for the Apostle, so they who preached him out of envy, gave his friends an opportunity of representing his persecutors as proceeding upon principles of malice. But, as such an event could scarcely be said to proceed from the supply of the Spirit of Jesus Christ, by salvation may be meant the Apostle's eternal happiness; and his persuasion might be, that all the designs of his adversaries against him should be so over-ruled, that through the supplies of the Holy Spirit, all should work together for good; and his eternal salvation be advanced thereby through the concurrence and assistance of their prayers.

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Philippians 1:20. With all boldness,— With all openness, or in the most public manner. See John 7:4.

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Philippians 1:21. To me to live is Christ, &c.— "He is the supreme end of life, and I value it only as it is capable of being referred to the purposes of his honour; and, in consequence of that, to die is gain: for as that temper argues my interest in the friendship of that Redeemer, who is the Lord of the invisible, as well as the visible world, I am well satisfied that he will make ample provision for my happiness, when I quit this transitory life, and surround me with far more important blessings than any which I must then resign. Nor is the utility of my death confined to this; it may be instrumental towards gaining others over to the religion of Christ; so that, in all cases, whether I respect the honour of Christ, or, my own eternal condition, To me to live is Christ, and to die is gain." Mr. Pierce would render this, For Christ is gain to me, living or dying.

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Philippians 1:22. But if I live in the flesh,— "But if my lot should be to live longer in the flesh, this magnifying, or serving of Christ will be the fruit of my labour, &c." There seems to besomething emphatic in the Apostle's manner of expressing himself, in this and the 24th verse. It appears to be his intention to shew the little value that he set upon life for its own sake, and therefore to speak of it by way of contempt and disparagement: as if he hadsaid, "If I must yet live longer in this painful, miserable flesh." He thought life valuable and important, considered with respect to Christ and his service, as he had spoken of it before; but by this variation of his style, or his adding in the flesh, he may be understood to hint, that he was not fond of life as men commonly are. Instead of, I wot not, read I know not.

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Philippians 1:23. For I am in a strait, &c.— "For I am, as it were, borne two different ways; having on the one hand a more earnest desire, out of regard to my own immediate happiness, to be unbound, to weigh anchor, and, quitting these mortal shores, to set sail for that happy world, where I shall be immediately with Christ;—which is better beyond all comparison and expression, with regard to my own private happiness." The original is very emphatic; and seems to be an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violenceof the winds: which gives us a lively representation of the Apostle's attachment to his situation in the Christian church, and the vehemency of his desire to weigh anchor, and set sail for the heavenly country, that he might be with Christ—an expression, which plainly proves that the separate spirits of good men are with Christ in such a manner, as that their state is far better than while they continue in this present world, which a state of insensibility cannot possibly be; though this does not tend at all to disprove that accession of happiness after the resurrection, which other scriptures plainly declare. See 2 Corinthians 5:5-10. The original of what we render far better, is so very emphatical, that it cannot be translated literally. Better beyond all expression, in some measure gives the sense; for indeed the Apostle seems to labour here for expression as much as in any part of his writings.

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Philippians 1:25. I know that I shall abide, &c.— "I am persuaded that I shall live yet longer, and have an opportunity of visiting you all." Probably the Apostle had some particular revelation whereupon to ground his confidence. It is not by any means to be imagined that he refers to intimations from the palace how it should go with him. He must have known little of princes and courtiers, especially in Nero's reign,to build so confidently on such a foundation. Dr. Heylin, upon the last words, joy of faith, observes, that the preaching of an apostle never fails of producing actual faith in minds disposed like those of the Philippians; and experience teaches that such faith is accompanied with joyous sensations. It is luminous, and fills the soul with a delectable relish of truth. Hence joy in believing, &c.

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Philippians 1:27.— From this verse to ch. Philippians 2:18. St. Paul presses upon the Philippians a perseverance and unanimity in the faith which he had taught them, notwithstanding the opposition that they met with on account of it; and withal, he urges them to be peaceable, and condescending to one another, and ready to perform all mutual good offices. This he inforces by various affecting considerations, and particularly that of the condescension of Christ, and his blessed reward; which he speaks of in very strong and lively terms.

There can be no doubt, that having their conversation worthy of the gospel of Christ, imports in general their living according to the direction of the gospel, and answerablyto the great favour vouchsafed them. See 1 Chronicles 1:10; 1 Chronicles 1:101 Chronicles 1:10. 1Th 2:12; 1 Thessalonians 4:1. But the latter part of this verse, together with the next, shews what he had here principally in view; namely, their continuing steadfast in the doctrine that he had taught them, concerning the liberty which God had granted them as Gentiles. The word rendered, Let your conversation be, signifies literally, "to behave as denizens of some city or corporation."

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Philippians 1:28. In nothing terrified, &c.— It evidently appears hence, and from several other passages in this Epistle, that the Philippians were now in a sufferingstate: which is a circumstance to be borne in mind as we go on, as it illustrates several masterly strokes in the Apostle's address to them. "I suppose," says Dr. Heylin, "that the word

ητις, which, in this verse, refers to πιστις του ευαγγελιου, the faith of the gospel, in the verse above; and that the sense is the same as in Rom 1:18 where it is said, that inthe gospel the wrath of God is revealed against all impiety and injustice of men, &c. Wherever the gospel is preached, it is no indifferent thing, even to those who do not receive it; because it is a warning to them from God, of the danger they incur by disobedience." See on Ephesians 1:15.

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Philippians 1:29. For unto you it is given, &c.— For it is granted to you as a favour, on the part of Christ. Doddridge, Heylin, &c. St. Paul very skilfully diverts them from viewing persecution under its most frightful appearance, and leads them to consider it as a gift and an honour conferred upon them. We may observe the like in the discourse of another apostle, 1 Peter 4:12-16. Some would read from the words in Php 1:28 which is to them, &c. to the end of the present verse, in a parenthesis, and connect the 30th with the former part of the 28th verse. See the original.

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