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Introduction to Philippians

Section 1. The Situation of Philippi

Philippi is mentioned in the New Testament only in the following places and connections. In Acts 16:11-12, it is said that Paul and his fellow travelers "loosed from Troas, came with a straight course to Samothracia and Neapolis, and from thence to Philippi." It was at this time that the "Lord opened the heart of Lydia to attend to the things which were spoken by Paul," and that the jailor was converted under such interesting circumstances. In Acts 20:1-6, it appears that Paul again visited Philippi after he had been to Athens and Corinth, and when on his way to Judea. From Philippi he went to Troas. In 1 Thessalonians 2:2, Paul alludes to the shameful treatment which he had received at Philippi, and to the fact, that having been treated in that manner at Philippi, he had passed to Thessalonica, and preached the gospel there.

Philippi received its name from Philip, the father of Alexander the Great. Before his time, its history is unknown. It is said that it was founded on the site of an old Thasian settlement, and that its former name was Crenides from the circumstance of its being surrounded by numerous rivulets and springs descending from the neighboring mountains (from κρήνη krēnē, a spring). The city was also called Dathos, or Datos - Δατος Datos; notes, Acts 16:12. The Thasians, who inhabited the island of Thasus, lying off the coast in the Aegean sea, had been attracted to the place by the valuable mines of gold and silver which were found in that region. It was a city of Macedonia, to the northeast of Amphipolis, and nearly east of Thessalonica. It was not far from the borders of Thrace. It was about 15 or 20 miles from the Aegean sea, in the neighborhood of Mount Pangaeus, and had a small river or stream running near it which emptied into the Aegean sea. We have no information of the size of the city when the gospel was preached there by Paul.

This city was originally within the limits of Thrace. Philip of Macedon having turned his attention to Thrace, the situation of Crenides and Mount Pangaeus naturally attracted his notice. Accordingly, he invaded this country; expelled the feeble Cotys from his throne, and then proceeded to found a new city, on the site of the old Thasian colony, which he called after his own name - Philippi (Anthon, Classical Dictionary). When Macedonia became subject to the Romans, the advantages attending the situation of Philippi induced that people to send a colony there, and it became one of the most flourishing cities of the empire; compare Acts 16:12; Pliny, iv. 10. There is a medal of this city with the following inscription - col. jul. aug. phil. From this it appears that there was a colony sent there by Julius Caesar (Michaelis). The city derived considerable importance from the fact that it was a principal thoroughfare from Asia to Europe, since the great leading road from one continent to the other was in that vicinity. This road is described at length by Appian, De Bell. Civ. L. iv. c. 105, 106.

This city is celebrated in history from the fact that it was here that a great victory - deciding the fate of the Roman empire - was obtained by Octavianus (afterward called Augustus Caesar) and Antony over the forces of Brutus and Cassius, by which the republican party was completely subdued. In this battle, Cassius, who was hard pressed and defeated by Antony, and who supposed that everything was lost, killed himself in despair. Brutus deplored his loss with tears of the sincerest sorrow, calling him, "the last of the Romans." After an interval of 20 days, Brutus hazarded a second battle. Where he himself fought in person he was successful; but the army everywhere else gave way, and the battle terminated in the entire defeat of the republican party. Brutus escaped with a few friends; passed a night in a cave, and seeing that all was irretrievably lost, ordered Strato, one of his attendants, to kill him. Strato for a long time refused; but seeing that Brutus was resolute, he turned away his face, and held his sword, and Brutus fell upon it.

The city of Philippi is often mentioned by the Byzantine writers in history. Its ruins still retain the name of Filibah. Two American missionaries visited these ruins in May, 1834. They saw the remains of what might have been the forum or marketplace, where Paul and Silas were beaten Acts 16:19 and also the fragments of a splendid palace. The road by which Paul went from Neapolis to Philippi, they think is the same that is now traveled, since it is cut through the most difficult passes in the mountains. It is still paved throughout.

Section 2. The Establishment of the Church in Philippi

Philippi was the first place in Europe where the gospel was preached; and this fact invests the place with more interest and importance than it derives from the battle fought there. The gospel was first preached here in very interesting circumstances by Paul and Silas. Paul had been called by a remarkable vision Acts 16:9 to go into Macedonia, and the first place where he preached was Philippi - having made his way, as his custom was, directly to the capital. The first person to whom he preached was Lydia, a seller of purple, from Thyatira, in Asia Minor. She was converted, and received Paul and Silas into her house, and entertained them hospitably. In consequence of Paul's casting out an evil spirit from a "damsel possessed of a spirit of divination," by which the hope of gain by those who kept her in their employ was destroyed, the populace was excited, and Paul and Silas were thrown into the inner prison, and their feet were made fast in the stocks. Here, at midnight, God interposed in a remarkable manner. An earthquake shook the prison; their bonds were loosened; the doors of the prison were thrown open, and their keeper, who before had treated them with special severity, was converted, and all his family were baptized. It was in such solemn circumstances that the gospel was first introduced into Europe. After the tumult, and the conversion of the jailor, Paul was honorably released, and soon left the city; Acts 16:40. He subsequently visited Macedonia before his imprisonment at Rome, and doubtless went to Philippi Acts 20:1-2. It is supposed, that after his first imprisonment at Rome, he was released and again visited the churches which he had founded. In this Epistle Philippians 1:25-26; Philippians 2:24 he expresses a confident hope that he would be released, and would be permitted to see them again; and there is a probability that his wishes in regard to this were accomplished; see the introduction to 2Timothy.

Section 3. The Time When the Epistle Was Written

It is evident that this epistle was written from Rome. This appears:

(1) because it was composed when Paul was in "bonds" Philippians 1:13-14;

(2) because circumstances are suggested, such as to leave no doubt that the imprisonment was at Rome; thus, in Philippians 1:13, he says that his "bonds were manifested in all the palace:" a phrase which would naturally suggest the idea of the Roman capitol; and, in Philippians 4:22, he says, "all the saints salute you, chiefly they that are of Caesar's household."

It is further evident that it was after he had been imprisoned for a considerable time, and, probably, not long before his release. This appears from the following circumstances:

(1) The apostle had been a prisoner so long in Rome, that the character which he had manifested in his trials had contributed considerably to the success of the gospel; Philippians 1:12-14. His bonds, he says, were manifest "in all the palace;" and many of the brethren had become increasingly bold by his "bonds," and had taken occasion to preach the gospel without fear.

(2) the account given of Epaphroditus imports that, when Paul wrote this Epistle, he had been at Rome for a considerable time. He was with Paul in Rome, and had been sick there. The Philippians had received an account of his sickness, and he had again been informed how much they had been affected with the knowledge of his illness; Philippians 2:25-26. The passing and repassing of this knowledge, Dr. Paley remarks, must have occupied considerable time, and must have all taken place during Paul's residence at Rome.

(3) after a residence at Rome, thus proved to have been of considerable duration, Paul, at the time of writing this epistle, regards the decision of his destiny as at hand. He anticipates that the matter would soon be determined; Philippians 2:23.

"Him therefore (Timothy) I hope to send presently, so soon as I see how it will go with me." Paul had some expectation that he might be released, and be permitted to visit them again; Philippians 2:21. "I trust in the Lord that I also myself shall come shortly;" compare Philippians 1:25, Philippians 1:27. Yet he was not absolutely certain how it would go with him, and though, in one place, he speaks with great confidence that he would be released Philippians 1:25, yet in another he suggests the possibility that he might be put to death; Philippians 2:17. "Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." These circumstances concur to fix the time of writing the epistle to the period at which the imprisonment in Rome was about to terminate. From Acts 28:30, we learn that Paul was in Rome "two whole years;" and it was during the latter part of this period that the Epistle was written. It is commonly agreed, therefore, that it was written about 61 or 62 ad. Hug (Introduction) places it at the end of the year 61 a.d., or the beginning of the year 62 a.d.; Lardner, at the close of the year 62 ad. It is evident that it was written before the great conflagration at Rome in the time of Nero (64 a.d.); because it is hardly credible that Paul would have omitted a reference to such an event, if it had occurred. It is certain, from the persecution of the Christians which followed that event, that he would not have been likely to have represented his condition to be so favorable as he has done in this epistle. He could hardly have looked then for a release.

Section 4. The Design and Character of the Epistle

The object of the Epistle is apparent. It was sent by Epaphroditus Philippians 2:25, who appears to have been a resident at Philippi, and a member of the church there, to express the thanks of the apostle for the favors which they had conferred upon him, and to comfort them with the hope that he might be soon set at liberty. Epaphroditus had been sent by the Philippians to convey their benefactions to him in the time of his imprisonment; Philippians 4:18. While at Rome, he had been taken ill; Philippians 2:26-27. Upon his recovery, Paul deemed it proper that Epaphroditus should return to Philippi immediately. It was natural that he should give them some information about his condition and prospects. A considerable part of the Epistle, therefore is occupied in giving an account of the effects of Paul's imprisonment in promoting the spread of the gospel, and of Paul's own feelings in the circumstances in which he was then. He was not yet certain what the result of his imprisonment would be Philippians 1:20; but he was prepared either to live or to die, Philippians 1:23. He wished to live only that he might be useful to others; and, supposing that he might be made useful, he had some expectation that he might be released from his bonds.

There is, perhaps, not one of the epistles of the apostle Paul which is so tender, and which abounds so much with expressions of kindness, as this. In relation to other churches, he was often under the necessity of using the language of reproof. The prevalence of some error, as in the churches of Galatia; the existence of divisions and strifes, or some aggravated case requiring discipline, or some gross irregularity, as in the church at Corinth, frequently demanded the language of severity. But, in the church at Philippi, there was scarcely anything which required rebuke; there was very much that demanded commendation and gratitude. Their conduct toward him, and their general deportment, had been exemplary, generous, and noble. They had evinced for him the tenderest regard in his troubles; providing for his needs, sending a special messenger to supply him when no other opportunity occurred Philippians 4:10, and sympathizing with him in his trials; and they had, in the order, peace, and harmony of the church, eminently adorned the doctrine of the Saviour. The language of the apostle, therefore, throughout the Epistle, is of the most affectionate character - such as a benevolent heart would always choose to employ, and such as must have been exceedingly grateful to them.

Paul never hesitated to use the language of commendation where it was deserved, since he never shrank from reproof where it was merited; and he appears to have regarded the one as a matter of duty as much as the other. We are to remember, too, the circumstances of Paul, and to ask what kind of an Epistle an affectionate and grateful spiritual father would be likely to write to a much-beloved flock, when he felt that he was about to die; and we shall find that this is just such an epistle as we should suppose such a man would write. It breathes the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon "be with Christ." Though there was some expectation of a release, yet his situation was such as led him to look death in the face. He was lying under heavy accusations; he had no hope of justice from his own countrymen; the character of the emperor (Nero) was not such as to inspire him with great confidence of having justice done; and it is possible that the fires of persecution had already begun to burn.

At the mercy of such a man as Nero; a prisoner; among strangers, and with death staring him in the face, it is natural to suppose that there would be a special solemnity, tenderness, pathos, and ardor of affection, breathing through the entire Epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians. He expresses his grateful remembrance of all their kindness; he evinces a tender regard for their welfare; and he pours forth the full-flowing language of gratitude, and utters a father's feelings toward them by tender and kind admonitions. It is important to remember these circumstances in the interpretation of this Epistle. It breathes the language of a father, rather than the authority of an apostle; the entreaties of a tender friend, rather than the commands of one in authority. It expresses the affections of a man who felt that he might be near death, and who tenderly loved them; and it will be, to all ages, a model of affectionate counsel and advice.

This chapter embraces the following points:

I. The salutation to the church, Philippians 1:1-2.

II. In Philippians 1:3-8, the apostle expresses his gratitude for the evidence which they had given of love to God, and for their fidelity in the gospel from the time when it was first proclaimed among them. He says that he was confident that this would continue, and that God, who had so mercifully imparted grace to them to be faithful, would do it to the end.

III. He expresses the earnest hope that they might abound more and more in knowledge, and be without offence to the day of Christ; Philippians 1:9-11.

IV. In Philippians 1:12-21, he states to them what had been the effect of his imprisonment in Rome - presuming that in would be grateful intelligence to them that even his imprisonment had been overruled for the spread of the gospel. His trials, he says, had been the means of the extension of the knowledge of Christ even in the palace, and many Christians had been emboldened by his sufferings to increased diligence in making known the truth. Some, indeed, he says, preached Christ from unworthy motives, and with a view to increase his affliction, but in the great fact that Christ was preached, he says, he rejoiced. Forgetting himself and any injury which they might design to do to him, he could sincerely rejoice that the gospel was proclaimed - no matter by whom or with what motives. The whole affair he trusted would be made conducive to his salvation. Christ was the great end and aim of his life; and if he were made known everything else was of minor importance.

V. The mention of the fact Philippians 1:21 that his great aim in living was "Christ." leads him to advert to the probability that he might soon be with him; Philippians 1:22-26. So great was his wish to be with him, that he would hardly know which to choose - whether to die at once, or to live and to make him known to others. Believing, however, that his life might be still useful to them, he had an expectation of considerable confidence that his life would be spared, and that he would be released.

VI. The chapter closes, Philippians 1:27-30, with an earnest exhortation that they would live as became the gospel of Christ. Whatever might befall him - whether he should be permitted to see them, or should hear of them, he entreated that he might know that they were living as became the gospel. They were not to he afraid of their adversaries; and if called to suffer, they were to remember that "it was given" them not only to believe on the Redeemer, but also to suffer in his cause.

Paul and Timotheus - Paul frequently unites some person with him in his epistles; see the notes at 1 Corinthians 1:1. It is clear from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul, and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him in his sufferings; compare the notes at 2 Timothy 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the Epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare; Acts 16. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterward.

The servants of Jesus Christ - see the notes at Romans 1:1.

To all the saints in Christ Jesus - The common appellation given to the church, denoting that it was holy; see the notes, Romans 1:7.

With the bishops - σὺν επισκόποις sun episkopois; see the notes, Acts 20:28. The word used here occurs in the New Testament only in the following places: Acts 20:28, translated "overseers;" and Philippians 1:1; 1 Timothy 3:2; Titus 1:7; 1 Peter 2:25, in each of which places it is rendered as "bishop." The word properly means an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel, because the word is used here in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church there except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. Thus, Jerome, one of the early fathers, says, respecting the word bishop: "A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common counsel of presbyters. But afterward, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like these who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostles spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 63.

And deacons - On the appointment of deacons, and their duty, see the notes at Acts 6:1. The word "deacons" does not occur before this place in the common version of the New Testament, though the Greek word rendered here as "deacon" frequently occurs. It is rendered "minister" and "ministers" in Matthew 20:26; Mark 10:43; Romans 13:4; Romans 15:8; 1 Corinthians 3:5; 2 Corinthians 3:6; 2 Corinthians 6:4; 2 Corinthians 11:15, 2 Corinthians 11:23; Galatians 2:17; Ephesians 3:7; Ephesians 6:21; Colossians 1:7, Colossians 1:23, Colossians 1:25; Colossians 4:7; 1 Timothy 4:6; "servant" and "servants," Matthew 22:13; Matthew 23:11; Mark 9:25; John 2:5, John 2:9; John 12:26; Romans 16:1; and "deacon" or "deacons," Philippians 1:1; 1 Timothy 3:8, 1 Timothy 3:12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence, it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi, and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark:

(1) That only two orders of ministers are mentioned. This is undeniable, whatever rank they may have held.

(2) there is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were in fact but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutations? Why does he refer to the two other "orders of clergy" without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate.

(3) the church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan."

(4) the church at Philippi was in the center of a large territory; was the capital of Macedonia, and was not likely to be placed in subjection to the diocesan of another region.

(5) it was surrounded by other churches, since we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea; Acts 17.

(6) there is more than one bishop mentioned as connected with the church in Philippi. But these could not have been bishops of the Episcopal or prelatical order, if Episcopalians choose to say that they were prelates, then it follows:

(a) that there was a plurality of such persons in the same diocese, the same city, and the same church - which is contrary to the fundamental idea of Episcopacy. It follows also,

(b) that there was entirely missing in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters - that is, an order of men of "superior" rank designated to exercise jurisdiction over "priests" who had no existence.

If there were such presbyters or "priests" there, why did not Paul name them? If their office was one that was contemplated in the church, and was then vacant, how did this happen? And if this were so, why is there no allusion to so remarkable a fact?

(7) it follows, therefore, that in this church there were only two orders of officers; and further that it is right and proper to apply the term "bishop" to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate.

(8) the same thing may be observed in regard to the distinction between "teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is, that such an office existed in some of the primitive churches, yet here is one church where no such officer is found, and this fact proves that such an officer is not essential to the Christian church.

Grace be unto you ... - See the note at Romans 1:7.

I thank my God upon every remembrance of you - Margin, "mention." The Greek word means, "recollection, remembrance." But this recollection may have been suggested either by his own reflections on what he had seen, or by what he had heard of them by others, or by the favors which they conferred on him reminding him of them. The meaning is, that as often as he thought on them, from whatever cause, he had occasion of thankfulness. He says that he thanked his God, intimating that the conduct of the Philippians was a proof of the favor of God to him; that is, he regarded their piety as one of the tokens of the favor of God to his own soul - for in producing that piety he had been mainly instrumental.

Always - There is much emphasis in the expressions which are used here. Paul labors to show them that he never forgot them; that he always remembered them in his prayers.

In every prayer of mine - This was a proof of particular and special affection, that while there were so many objects demanding his prayers, and so many other churches which he had founded, he never forgot them. The person or object that we remember in every prayer must be very dear to the heart.

For you all - Not for the church in general, but for the individual members. "He industriously repeats the word 'all,' that he might show that he loved them all equally well, and that he might the more successfully excite them to the manifestation of the same love and benevolence" - Wetstein.

Making request with joy - With joy at your consistent walk and benevolent lives - mingling thanksgiving with my prayers in view of your holy walk.

For your fellowship in the gospel - "For your liberality toward me, a preacher of the gospel." - Wetstein. There has been, however, no little difference of opinion about the meaning of this phrase. Many - as Doddridge, Koppe, and others - suppose it refers to the fact that they participated in the blessings of the gospel from the first day that he preached it until the time when he wrote this Epistle. Others suppose that it refers to their constancy in the Christian faith. Others - as Pierce, Michaelis, Wetstein, Bloomfield, and Storr - suppose it refers to their liberality in contributing to the support of the gospel; to their participating with others, or sharing what they had in common with others, for the maintenance of the gospel. That this is the true sense seems apparent:

(1) because it accords with the scope of the Epistle, and what the apostle elsewhere says of their benefactions. He speaks particularly of their liberality, and indeed this was one of the principal occasions of his writing the Epistle; Philippians 4:10-12, Philippians 4:15-18.

(2) it accords with a frequent meaning of the word rendered "fellowship" - κοινωνία koinōnia. It denotes that which is in common; that of which we participate with others, communion, fellowship; Acts 2:42; 1 Corinthians 1:9; 1 Corinthians 10:16; Plm 1:6; then it means communication, distribution, contribution; Romans 15:26; 2 Corinthians 9:13. That it cannot mean "accession to the gospel" as has been supposed (see Robinson's Lexicon), is apparent from what he adds - "from the first day until now." The fellowship must have been something constant, and continually manifest - and the general meaning is, that in relation to the gospel - to its support, and privileges, and spirit, they all shared in common. They felt a common interest in every thing that pertained to it, and they showed this in every suitable way, and especially in ministering to the wants of those who were appointed to preach it.

From the first day - The time when it was first preached to them. They had been constant. This is honorable testimony. It is much to say of a church or of an individual Christian, that they have been constant and uniform in the requirements of the gospel. Alas, of how few can this be said. On these verses Philippians 1:3-5 we may remark:

(1) That one of the highest joys which a minister of the gospel can have, is that furnished by the holy walk of the people to whom he has ministered; compare 3 John 1:4. It is joy like that of a farmer when he sees his fields ripe for a rich harvest; like that of a teacher in the good conduct and rapid progress of his scholars; like that of a parent in the virtue, success, and piety of his sons. Yet it is superior to all that. The interests are higher and more important; the results are more far-reaching and pure; and the joy is more disinterested. Probably there is nowhere else on earth any happiness so pure, elevated, consoling, and rich, as that of a pastor in the piety, peace, benevolence, and growing zeal of his people.

(2) it is right to commend Christians when they do well. Paul never hesitated to do this, and never supposed that it would do injury. Flattery would injure - but Paul never flattered. Commendation or praise, in order to do good, and not to injure, should be:

(a) the simple statement of the truth;

(b) it should be without exaggeration;

(c) it should be connected with an equal readiness to rebuke when wrong; to admonish when in error, and to counsel when one goes astray.

Constant fault-finding, scolding, or fretfulness, does no good in a family, a school, or a church. The tendency is to dishearten, irritate, and discourage. To commend a child when he does well, may be as important, and as much a duty, as to rebuke him when he does ill. God is as careful to commend his people when they do well, as he is to rebuke them when they do wrong - and that parent, teacher, or pastor, has much mistaken the path of wisdom, who supposes it to be his duty always to find fault. In this world there is nothing that goes so far in promoting happiness as a willingness to be pleased rather than displeased to be satisfied rather than dissatisfied with the conduct of others.

(3) our absent friends should be remembered in our prayers. On our knees before God is the best place to remember them. We know not their condition. If they are sick, we cannot minister to their needs; if in danger, we cannot run to their relief; if tempted, we cannot counsel them. But God, who is with them, car do all this; and it is an inestimable privilege thus to be permitted to commend them to his holy care and keeping. Besides, it is a duty to do it. It is one way - and the best way - to repay their kindness. A child may always be repaying the kindness of absent parents by supplicating the divine blessing on them each morning; and a brother may strengthen and continue his love for a sister, and in part repay her tender love, by seeking, when far away, the divine favor to be bestowed on her.

Being confident - This is strong language. It means to be fully and firmly persuaded or convinced; participle, middle voice, from πείθω peithō - to persuade; compare Luke 16:31. "Neither will they be persuaded, though one rose from the dead;" that is, they would not be convinced; Acts 17:4; Hebrews 11:13; Acts 28:24. It means here that Paul was entirely convinced of the truth of what he said. It is the language of a man who had no doubt on the subject.

That he which hath begun a good work in you - The "good work" here referred to, can be no other than religion, or true piety. This is called the work of God; the work of the Lord; or the work of Christ; John 6:29; compare 1 Corinthians 15:58; 1 Corinthians 16:10; Philippians 2:30. Paul affirms here that that work was begun by God. It was not by their own agency or will; compare the notes on John 1:13. It was on the fact that it was begun by God, that he based his firm conviction that it would be permanent. Had it been the agency of man, he would have had no such conviction, for nothing that man does today can lay the foundation of a certain conviction that he will do the same thing tomorrow. If the perseverance of the Christian depended wholly on himself, therefore, there could be no sure evidence that he would ever reach heaven.

Will perform it - Margin, "Or, finish" The Greek word - ἐπιτελέσει epitelesei - means that he would carry it forward to completion; he would perfect it. It is an intensive form of the word, meaning that it would be carried through to the end. It occurs in the following places: Luke 13:32, "I do cures;" Romans 15:28, "when I have performed this;" 2 Corinthians 7:1, "perfecting holiness;" 2 Corinthians 8:6, "so he would also finish in you;" 2 Corinthians 8:11, "perform the doing of it;" Galatians 3:3, "are ye now made perfect by the flesh;" Hebrews 8:5, "when he was about to make the tabernacle;" Hebrews 9:6, "accomplishing this service;" and 1 Peter 5:9, "are accomplished in your brethren." The word occurs nowhere else; and here means that God would carry on the work which he had begun to completion. He would not leave it unfinished. It would not he commenced and then abandoned. This would or could be "performed" or "finished" only:

(1) by keeping them from falling from grace, and,

(2) by their ultimate entire perfection.

Until the day of Jesus Christ - The day when Christ shall so manifest himself as to be the great attractive object, or the day when he shall appear to glorify himself, so that it may be said emphatically to be his day. That day is often called "his day," or "the day of the Lord," because it will be the day of his triumph and glory. It refers here to the day when the Lord Jesus will appear to receive his people to himself - the day of judgment. We may remark on this verse, that Paul believed in the perseverance of saints. It would be impossible to express a stronger conviction of the truth of that doctrine than he has done here. Language could not be clearer, and nothing can be more unequivocal than the declaration of his opinion that where God has begun a good work in the soul, it will not be finally lost. The ground of this belief he has not stated in full, but has merely hinted at it. It is based on the fact that God had begun the good work. That ground of belief is something like the following:

(1) It is in God alone. It is not in man in any sense. No reliance is to be placed upon man in keeping himself. He is too weak; too changeable; too ready to be led astray; too much disposed to yield to temptation.

(2) the reliance, therefore, is on God; and the evidence that the renewed man will be kept is this:

(a) God began the work of grace in the soul.

(b) He had a design in it. It was deliberate, and intentional. It was not by chance or haphazard. It was because he had some object that was worthy of his interposition.

(c) There is no reason why he should begin such a work and then abandon it. It cannot be because he has no power to complete it, or because there are more enemies to be overcome than he had supposed; or because there are difficulties which he did not foresee; or because it is not desirable that the work should be completed. Why then should he abandon it?

(d) God abandons nothing that he undertakes. There are no unfinished worlds or systems; no half-made and forsaken works of His hands. There is no evidence in His works of creation of change of plan, or of having forsaken what He began from disgust, or disappointment, or lack of power to complete them. Why should there be in the salvation of the soul?

(e) He has promised to keep the renewed soul to eternal life; see John 10:27-29; Hebrews 6:17-20; compare Romans 8:29-30.

Even as it is meet for me to think this of you all - "There is a reason why I should cherish this hope of you, and this confident expectation that you will be saved. That reason is found in the evidence which you have given that you are sincere Christians. Having evidence of that, it is proper that I should believe that you will finally reach heaven."

Because I have you in my heart - Margin, "Ye have me in your." The Greek will bear either, though the former translation is the most obvious. The meaning is, that he was warmly attached to them, and had experienced many proofs of their kindness; and that there was, therefore, a propriety in his wishing for their salvation. Their conduct toward him, moreover, in his trials, had convinced him that they were actuated by Christian principle; and it was proper that he should believe that they would be kept to eternal life.

Both in my bonds - While I have been a prisoner - referring to the care which they had taken to minister to his needs; Philippians 4:10, Philippians 4:14, Philippians 4:18.

And in the defence - Greek: apology. He is probably referring to the time when he made his defense before Nero, and vindicated himself from the charges which had been brought against him; see the notes at 2 Timothy 4:16. Perhaps he means here, that on that occasion he was abandoned by those who should have stood by him, but that the Philippians showed him all the attention which they could. It is not impossible that they may have sent some of their number to sympathize with him in his trials, and to assure him of the unabated confidence of the church.

And confirmation of the gospel - In my efforts to defend the gospel, and to make it known; see Philippians 1:17. The allusion is probably to the fact that, in all his efforts to defend the gospel, he had been sure of their sympathy and cooperation. Perhaps he refers to some assistance which he had derived from them in this cause, which is now to us unknown.

Ye all are partakers of my grace - Margin, "Or, with me of grace." The meaning is, that as they had participated with him in the defense of the gospel; as in all his troubles and persecutions they had made common cause with him, so it followed that they would partake of the same tokens of the divine favor. He expected that the divine blessing would follow his efforts in the cause of the gospel, and he says that they would share in the blessing. They had shown all the sympathy which they could in his trials; they had nobly stood by him when others forsook him; and he anticipated, as a matter of course, that they would all share in the benefits which would flow to him in his efforts in the cause of the Redeemer.