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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Փիլիպեցիս Թղթոյն

Զայս առաքեաց ՚ի Հռովմէ. զի տեսեալ էր զնոսա եւ վարդապետեալ. եւ է պատճառք թղթոյս՝ ա՛յս։ Առաքեցին Փիլիպեցիքն պաշտօնս Պաւղոսի. ոմանք եկեալ եւ պղծեալ զլսելիս անարատիցն, պատճառս ունելով զստուերական օրէնսն եւ զթլփատութիւնն, եւ ասէին առանց սորա ո՛չ կարէք արդարանալ։ Լուաւ առաքեալն՝ եւ գրէ առ Փիլիպեցիսն, եւ նախ ընդունի զհաւատս նոցա, եւ նշանակէ թէ յիշատակէ զնոսա։ Յետ այսորիկ յայտնէ եթէ որպէս պատասխանի արար ՚ի Հռովմ. եւ ոմանք ծանրացան ՚ի վերայ նորին կապանացն, եւ նախանձու շարժէին։ Յետ այսորիկ զսոսա դարձոյց զմիմեանս սիրել. յայտնեաց նոցա եւ զՓրկչին մարդասիրութիւն, զի Աստուած էր՝ եւ մա՛րդ եղեւ վասն մեր։ Յետ այսր զթլփատութիւնն եւ զհնացեալ օրէնսն ընկեցիկ առնէ, եթէ դադարեալ է թլփատութիւնն, առ յինքն զպատճառսն եւ ասէ, եթէ այս ամենայն պակասութիւն է առ Քրիստոս. վասն որոյ եւ վարդապետէ մի՛ եւս թլփատել. եւ ՚ի նոյն նոցին ընդդիմանայ մեղադրանօք՝ եւ ասէ թէ թշնամիք են խաչին Քրիստոսի. եւ ընդունի զՓիլիպեցիսն, վասն որոյ նմին հաղորդք եղեն, եւ դարձուցեալ զնոսա ՚ի սովորութիւնն իւրեանց, կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Церковь в Филиппах. Когда Ап. Павел перенес проповедь Евангелия в Европу, то первый город Европы, услыхавший весть о Христе, был македонский город Филиппы, названный так по имени его основателя, македонского царя Филиппа, а позже получивший имя: "колония Августа Юлия" и считавшийся очень важным городам (ср. Деян XVI:12) [Ныне этот город представляет собой одни развалины, носящие название "Филибе-джих"]. Павел прибыл сюда в сопровождении Силы, Тимофея и Луки. Слушателями Павла здесь были, главным образом, язычники - иудеев в Филиппах было очень немного, - и из язычников главным образом составилась здесь церковь. После удаления Павла и Силы, в Филиппах некоторое время провели Тимофей и Лука. Во второй раз Павел появился в Филиппах, когда он, после Пятидесятницы 57-го года, отправился из Ефеса в Коринф (1Кор.XVI:5: и сл. ) и потом в третий раз заходил сюда весной 58-го года, когда направлялся с милостыней в Иерусалим (Деян XX:3: и сл. ). А в то время, когда Апостол находился вдали от филиппийцев, он получал о них сведения через своих сотрудников или через других лиц. Из этих сообщений и из своих личных наблюдений Апостол сделал заключение в своем послании о благополучном состоянии Филиппийской церкви и внутреннем, и внешнем (см. Флп I:3, 4, 5, 7).

Время и место написания послания. Как видно из послания, Апостол находился в узах (I:7, 13, 14, 17) и, вероятнее всего, именно в римских узах. За последнее говорит помещенное в конце послания приветствие от лиц, принадлежащих к дому Кесаря (IV:22), и кроме того упоминание о полке преторианцев, солдаты которого сторожат Ап. Павла (I:13). О том же свидетельствует и настроение, какое сказывается в послании, и питаемые Апостолом в то время намерения. Апостол говорит с уверенностью (I:25), что он скоро освободится от уз, а такую уверенность он мог получить только в бытность свою в Риме: во время пребывания в Кесарийском заключении его судьба еще не могла быть решена. Затем он имеет намерение посетить после освобождения Филиппы, его мысль направлена именно на это путешествие, а в бытность его в Кесарии мысли его были заняты предстоящим ему путешествием в Рим. - Послание написано, таким образом, очевидно, во время первых римских уз Павла, из которых он был освобожден, и именно в конце двухлетнего пребывания Павла в Риме, как видно из того, что дело его во время написания послания клонилось уже к благоприятному для Апостола решению (ср. I:12). Если прибытие Павла в Рим падает на весну 61-го года, то написание послания падает на лето 63-го года. К этому времени были уже отправлены послания к Ефесянам, Колоссянам и Филимону, так что послание к Филиппийцам является последним из посланий Павла, которые он написал во время первых своих римских уз.

Повод и цель написания. Член Филиппийской церкви Епафродит, подвергшийся, в бытность свою в Риме, при Павле, серьезной болезни, выздоровел и отправлялся в свой родной город. Это и послужило поводом для Апостола Павла обратиться к филиппийцам с посланием. Вместе с тем он хотел успокоить встревоженные сердца филиппийцев относительно своей собственной участи, которая значительно изменилась к лучшему. Наконец, он считал своим священным долгом дать им наставления относительно христианской жизни и кстати поблагодарить их за пособие, какое они прислали ему с Епафродитом в Рим.

Характер послания. Десятилетние дружеские отношения Павла к филиппийцам наложили особую печать и на послание его к ним. Здесь Апостол преимущественно выражает свои любящие чувства по отношению к читателям. Чувствуется, что Апостол смотрит на них как любящий отец на своих детей, в которых он вполне уверен как в таких, которые не посрамят доброго отцовского имени. Замечательно при этом, что Апостол неоднократно высказывает радость, радостное, его объемлющее, чувство, несмотря на то, что его дело еще не решено окончательно... Обращает на себя внимание и та строгость, с какой он относится к угрожавшим благополучию Филиппийской церкви лжеучителям из иудействующих. Он называет их псами, предрекает им погибель [Фаррар говорит: "Это послание диктовано было изможденным и скованным иудеем, жертвой грубого предубеждения и добычей самодовольной вражды, диктовано в то время, когда он раздражаем был сотнями противников и утешаем лишь немногими, которые любили его. И однако же сущность его может быть выражена в двух словах (которые употреблены Павлом в этом послании): радуюсь, и вы радуйтесь. Если сравнить дух знаменитейших классических писателей в их несчастии с тем, который был обычен в гораздо более глубоких тягостях и более ужасных страданиях Ап. Павла, если сравнить послание к Филиппийцам с "Tristia" Овидия, с посланиями Цицерона из изгнания или с трактатом, который Сенека посвятил Полибию из своей ссылки в Корсике, то вполне станет очевидной та разница, которую христианство произвело в отношении человека к счастью" (Жизнь и труды Ап. Павла, пер. Лопухина, с. 720-721)].

Содержание послания. Послание расположено не по строго выработанному плану, а имеет вид действительного, вполне непринужденного, письма. Сначала - в первой главе - идет обычное вступление (1-11), затем Апостол сообщает о своем собственном положении (12-26) и потом увещевает читателей к борьбе за веру, к единодушию и смирению (II-я гл. 1-4), причем рисует перед ними образ смиренного Христа (5-11), и к послушанию Богу (12-18). Затем идут опять вести о лицах, окружавших Павла (19-30). Это - первая часть послания. Во второй части, обнимающей III-ю и IV-ю главы, Апостол предостерегает читателей от иудействующих, призывает к христианскому самоусовершенствованию и обращается с увещаниями к отдельным лицам, а потом опять ко всей церкви. Послание заканчивается благодарением и приветствиями.

Подлинность послания. Послание, которое так тесно сплетено с отдельными событиями из жизни Апостола Павла и основанной им Филиппийской церкви, нелепо было бы признавать неподлинным. Нельзя предположить, чтобы какой-нибудь псевдоним нашел нужным подделываться под тон Апостола Павла. И действительно редко высказывались сомнения в подлинности послания. Только Баур высказал мысль о позднейшем происхождении этого послания, и потом в 70-х годах Г. Гольстен [Так напр. Гольстен указывает на то, что Апостол отрекается от имени "апостол" и принимает вместо этого название "служитель Христа Иисуса", что писатель индифферентно относится к объективной единой истине (I:15-18), что он утратил идею о том, что домирный Христос есть небесный человек (II:6: и сл. ). Уже всякий может и сам видеть придирчивость Гольстена, какая заставляет его сомневаться в подлинности послания, но еще яснее безосновательность придирок Гольстена будет показана при толковании послания... Подробное опровержение отрицательных воззрений на происхождение посл. к Филипп, можно читать у г. Назарьевского, с. 51-102] повторил мысль Баура, прибавив, что все-таки послание написано "в духе Павла", "языком Павла". Но все основания, какие он почерпает для своего положения о неподлинности послания, все указания на противоречия этого послания другим вполне подлинным посланиям (Рим, Кор и Гал), нисколько на убедительны. С внешней же стороны подлинность послания засвидетельствована вполне достаточно. Так, напр., на него ссылается уже Поликарп Смирнский.

Литература. Из святоотеческих толкований на послание к Филиппийцам наиболее важны труды св. Иоанна Златоуста и блаж. Феодорита. Из русских - выдающимися толкованиями являются труды преосв. Феофана (Говорова) и г. Ив. Назарьевского (Послание св. Ап. Павла к Филиппийцам. Серг. Пос. 1898: г. 103-165: с. ). К лучшим немецким толкованиям относятся труды Мейера, в обработке Гаупта (1897), и Поля Эвальда в изд. Цана (1908: г. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
PHILIPPI was a chief city of the western part of Macedonia, prote tes meridos tes Makedonias polis, Acts xvi. 12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Cæsar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, A.D. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Acts xvi. 9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Acts xvi. 23, 24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (iv. 18), and this when no other church communicated with him as concerning giving and receiving (v. 15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

He begins with the inscription and benediction, ver. 1, 2. He gives thanks for the saints at Philippi, ver. 3-6. He speaks of his great affection and concern for their spiritual welfare (ver. 7, 8), his prayers for them (ver. 9-11), his care to prevent their offence at his sufferings (ver. 12-20), his readiness to glorify Christ by life or death (ver. 21-26), and then concludes with a double exhortation to strictness and constancy, ver. 27-30.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Epistle of Paul the Apostle to the Philippians
We have already seen, Act 16:12, that Philippi was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, and very near the northern extremity of the Aegean Sea. It was a little eastward of Mount Pangaeus, and about midway between Nicopolis on the east, and Thessalonica on the west. It was at first called Crenides, and afterwards Datus; but Philip, king of Macedonia and father of Alexander, having taken possession of it and fortified it, called it Philippi, after his own name. Julius Caesar planted a colony here, which was afterwards enlarged by Augustus; and hence the inhabitants were considered as freemen of Rome. Near this town, it is thought, the famous battle was fought between Brutus and Cassius on the one side, and Augustus and Mark Anthony on the other, in which the former were defeated, and the fate of the empire decided. Others think that this battle was fought at Philippi, a town of Thebes in Thessaly.
The Gospel was preached first here by St. Paul. About the year of our Lord 53, St. Paul had a vision in the night; a man of Macedonia appeared to him and said, Come over to Macedonia and help us. He was then at Troas in Mysia; from thence he immediately sailed to Samothracia, came the next day to Neapolis, and thence to Philippi. There he continued for some time, and converted Lydia, a seller of purple, from Thyatira; and afterwards cast a demon out of a Pythoness, for which he and Silas were persecuted, cast into prison, scourged, and put into the stocks: but the magistrates afterwards finding that they were Romans, took them out of prison and treated them civilly. See the account, Act 16:9, etc.
The Philippians were greatly attached to their apostle, and testified their affection by sending him supplies, even when he was laboring for other Churches; and they appear to have been the only Church that did so. See Phi 4:15, Phi 4:16.
There is not much controversy concerning the date of this epistle; it was probably written in the end of a.d. 62, and about a year after that to the Ephesians. Dr. Paley conjectures the date by various intimations in the epistle itself. "It purports," says he, "to have been written near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considerable duration. These circumstances are made out by different intimations; and the intimations upon the subject preserve among themselves a just consistency, and a consistency certainly unmeditated.
First, the apostle had already been a prisoner at Rome so long, as that the reputation of his bonds, and of his constancy under them, had contributed to advance the success of the Gospel. See Phi 1:12-14.
Secondly, the account given of Epaphroditus imports that St. Paul, when he wrote the epistle, had been in Rome a considerable time. 'He longed after you all, and was full of heaviness because ye had heard that he had been sick;' Phi 2:26. Epaphroditus had been with Paul at Rome; he had been sick; the Philippians had heard of his sickness; and he again had received an account how much they had been affected by the intelligence. The passing and repassing of these advices must necessarily have occupied a large portion of time, and must have all taken place during St. Paul's residence at Rome.
Thirdly, after a residence at Rome, this proved to have been of considerable duration, he now regards the decision of his fate as nigh at hand: he contemplates either alternative; that of his deliverance, Phi 2:23, Phi 2:24 : 'Him therefore, (Timothy), I hope to send presently, so soon as I shall see how it will go with me; but I trust in the Lord that I also myself shall come shortly;' that of his condemnation, Phi 2:17 : Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. This consistency is material, if the consideration of it be confined to the epistle. It is farther material, as it agrees, with respect to the duration of St. Paul's first imprisonment at Rome, with the account delivered in the Acts, which, having brought the apostle to Rome, closes the history, by telling us that he dwelt there two whole years in his own hired house." Hor. Paul., page 242.
On the agreement between the epistle and the history, as given in the Acts, Dr. Paley makes many judicious remarks, which I cannot insert here, but must refer to the work itself; and I wish all my readers to get and peruse the whole work as an inestimable treasure of sacred criticism on the authenticity of Paul's epistles.
The Epistle to the Philippians is written in a very pleasing and easy style; every where bearing evidence of that contented state of mind in which the apostle then was, and of his great affection for the people. It appears that there were false apostles, or Judaizing teachers, at Philippi, who had disturbed the peace of the Church; against these he warns them, exhorts them to concord, comforts them in their afflictions for the Gospel, returns them thanks for their kindness to him, tells them of his state, and shows a great willingness to be a sacrifice for the faith he had preached to them. There is a Divine unction in this epistle which every serious reader will perceive.

Paul, in conjunction with Timothy, addresses himself to the saints at Philippi, and gives them his apostolical benediction, Phi 1:1, Phi 1:2. Thanks God for their conversion and union, and expresses his persuasion that God will continue his work among them, Phi 1:3-6. Tells them of his strong affection for them, and prays that they may be filed with the salvation of God, Phi 1:7-11. Shows them how much his persecution had contributed to the success of the Gospel, Phi 1:12-14. Informs that there were some at Rome who preached the Gospel from unworthy motives; yet he was convinced that this, which was designed to injure him, should turn to his advantage, Phi 1:15-19. Mentions his uncertainty whether he should be liberated or martyred, and his perfect readiness to meet either; yet, on the whole, expresses a hope that he should again visit them, Phi 1:20-26. Exhorts them to a holy life, and comforts them under their tribulations, Phi 1:27-30.

Albert Barnes: Notes on the Bible - 1834
Introduction to Philippians
Section 1. The Situation of Philippi
Philippi is mentioned in the New Testament only in the following places and connections. In Act 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 Act 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 Th1 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 krē nē, a spring). The city was also called Dathos, or Datos - Δατος Datos; notes, Act 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 Act 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 Act 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 Act 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; Act 16:40. He subsequently visited Macedonia before his imprisonment at Rome, and doubtless went to Philippi Act 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 Phi 1:25-26; Phi 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 2 Timothy.
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" Phi 1:13-14;
(2) because circumstances are suggested, such as to leave no doubt that the imprisonment was at Rome; thus, in Phi 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 Phi 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; Phi 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; Phi 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; Phi 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; Phi 2:21. "I trust in the Lord that I also myself shall come shortly;" compare Phi 1:25, Phi 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 Phi 1:25, yet in another he suggests the possibility that he might be put to death; Phi 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 Act 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 Phi 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; Phi 4:18. While at Rome, he had been taken ill; Phi 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 Phi 1:20; but he was prepared either to live or to die, Phi 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 pRev_alence 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 Phi 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, Phi 1:1-2.
II. In Phi 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; Phi 1:9-11.
IV. In Phi 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 Phi 1:21 that his great aim in living was "Christ." leads him to advert to the probability that he might soon be with him; Phi 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, Phi 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.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; Co2 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

Phi 1:1, Paul testifies his thankfulness to God, and his love towards them, for the fruits of their faith, and fellowship in his sufferings; Phi 1:9, daily praying to him for their increase in grace; Phi 1:12, he shows what good the faith of Christ had received by his troubles at Rome; Phi 1:21, and how ready he is to glorify Christ either by his life or death; Phi 1:27, exhorting them to unity; Phi 1:28, and to fortitude in persecution.

John Gill
INTRODUCTION TO PHILIPPIANS 1
This chapter contains the inscription of the epistle; the apostle's salutation of the Philippians; an account of his thanksgivings, prayers, and affection for them, and confidence of them; a narrative of his sufferings, and the use of them; and an exhortation to a conversation becoming the Gospel, to abide by it, and suffer cheerfully for it. The inscription is in Phil 1:1, in which are mentioned by name the persons that subscribed the epistle, Paul and Timothy; and who are described by their character, servants of Jesus Christ; and also the persons to whom the epistle was sent, by the place of their abode, Philippi; the members of the church by their general character, saints in Christ Jesus; and the officers of it, by those that are peculiar to them as such, bishops and deacons: the salutation is in Phil 1:2, and then follows a thanksgiving for them to God, which was made in prayer, and upon every remembrance of them at the throne of grace, and that for their constant fellowship in the Gospel, Phil 1:3, and the apostle expresses his strong confidence of the good work of grace being begun in them, and of the performance of it, until the day of Christ; grounded upon a judgment of charity, and a belief of their being partakers of the same grace with himself, Phil 1:6, and declares the most tender and affectionate love to them, for the truth of which he calls God to witness, Phil 1:8, and as a proof of it, puts up several petitions for them; that they might have an increase of love, and spiritual knowledge, judgment, and sense, that so they might be capable of trying and approving things that differ, and which are the most excellent of them; that they might be sincere and harmless in their lives, and always doing good works in the strength of Christ, and to the glory of God, Phil 1:9, next follows an account of his bonds and imprisonment, and the usefulness of them, as that they were for the further spread of the Gospel in many places, and even in Caesar's palace, Phil 1:12, yea, by means of them several of the ministering brethren were the more emboldened to preach the Gospel without fear of men; though there was a difference among them, some preached Christ of envy, strife, and contention, thinking to add to the apostle's troubles, and others, of good will, and of love to the apostle, who they knew was set for the defence of the Gospel, Phil 1:14, upon all which the apostle gives his sentiments, and makes his reflections, that whatever were the views of some men in preaching, it was, and ever would be, constant matter of joy to him that Christ was preached, Phil 1:18, yea, he was satisfied, that the ill designed by some to him would be overruled for his good, by means of the prayers of the saints, and the supply of the Spirit; for he had a pure and well grounded hope and expectation, that he should never be brought to shame and confusion, but that Christ would be magnified in him living and dying; for he knew that both his life, and his death, would be gain to Christ, or that it would be for the glory of Christ for him to live, and his own gain should he die, Phil 1:19, which put him in a strait what was most eligible in this case, whether, to live in the flesh, or depart out of the world; seeing to live in the flesh, and labour in the ministry, were fruitful and profitable, and more necessary and useful for the churches of Christ, and to die, and be with Christ, were better for himself, Phil 1:22, but upon maturely weighing things on both sides, like one of a truly noble public spirit, he inclines to the former; nay, is persuaded, that he should continue longer to be an instrument of increasing the faith and joy of the Lord's people, which he knew would abound in Christ on his account, should he be restored again, Phil 1:25, and then he concludes the chapter with an exhortation to the Philippians, to order their conversation agreeably to the Gospel of Christ, and to continue firm and unanimous in it, and use their utmost endeavours to keep it themselves, and spread it among others, Phil 1:27, being not daunted and intimidated by the persecutions of men, which to the persecutors was a sign of perdition, looked darkly, and with an ill aspect upon them, but to the persecuted was a token that they had an interest in that salvation which is of God, Phil 1:28, for as it is a gift of grace to believe in Christ, so likewise to suffer for him, Phil 1:29, to which the apostle animates them by his own example, that which they were called unto being no other than what they had seen endured by him, and had heard concerning high, Phil 1:30.
1:11:1: [4403] Պա՛ւղոս եւ Տիմոթէ՛ոս, ծառա՛յք Յիսուսի Քրիստոսի՝ ամենայն սրբոց ՚ի Քրիստոս Յիսուս, որ են ՚ի կողմանս Փիլիպեցւոց, եպիսկոպոսակցօ՛ք եւ սարկաւագօք[4404]։ [4403] ՚Ի վերնագրիս՝ ոմանք. Թուղթ առ Փիլիպեցիս։ Իսկ Ոսկան. Առ Փիլիպպեցիսն։[4404] Ոմանք. Պաւղոս առաքեալ, եւ Տիմոթէոս ծառայ Յիսուսի Քրիստոսի, ամենայն սրբոց որ ՚ի Քրիստոս Յիսուս... եպիսկոպոսունք եւ սարկաւագունք։ Եւ ոմանք. Հանդերձ եպիսկոպոսօք եւ սարկաւագօք։
1 Պօղոսը եւ Տիմոթէոսը՝ ծառաները Յիսուս Քրիստոսի, բոլոր սրբերին ի Քրիստոս Յիսուս, որ Փիլիպէի կողմերում են՝ եպիսկոպոսներով եւ սարկաւագներով հանդերձ:
1 Պօղոս եւ Տիմոթէոս, Յիսուս Քրիստոսին ծառաները, Քրիստոս Յիսուսով բոլոր սուրբերուն, որոնք Փիլիպպէի կողմերն են՝ եպիսկոպոսներով ու սարկաւագներով.
Պաւղոս եւ Տիմոթէոս, ծառայք Յիսուսի Քրիստոսի, ամենայն սրբոց ի Քրիստոս Յիսուս, որ են ի կողմանս Փիլիպեցւոց, եպիսկոպոսակցօք եւ սարկաւագօք:

1:1: [4403] Պա՛ւղոս եւ Տիմոթէ՛ոս, ծառա՛յք Յիսուսի Քրիստոսի՝ ամենայն սրբոց ՚ի Քրիստոս Յիսուս, որ են ՚ի կողմանս Փիլիպեցւոց, եպիսկոպոսակցօ՛ք եւ սարկաւագօք[4404]։
[4403] ՚Ի վերնագրիս՝ ոմանք. Թուղթ առ Փիլիպեցիս։ Իսկ Ոսկան. Առ Փիլիպպեցիսն։
[4404] Ոմանք. Պաւղոս առաքեալ, եւ Տիմոթէոս ծառայ Յիսուսի Քրիստոսի, ամենայն սրբոց որ ՚ի Քրիստոս Յիսուս... եպիսկոպոսունք եւ սարկաւագունք։ Եւ ոմանք. Հանդերձ եպիսկոպոսօք եւ սարկաւագօք։
1 Պօղոսը եւ Տիմոթէոսը՝ ծառաները Յիսուս Քրիստոսի, բոլոր սրբերին ի Քրիստոս Յիսուս, որ Փիլիպէի կողմերում են՝ եպիսկոպոսներով եւ սարկաւագներով հանդերձ:
1 Պօղոս եւ Տիմոթէոս, Յիսուս Քրիստոսին ծառաները, Քրիստոս Յիսուսով բոլոր սուրբերուն, որոնք Փիլիպպէի կողմերն են՝ եպիսկոպոսներով ու սարկաւագներով.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел и Тимофей, рабы Иисуса Христа, всем святым во Христе Иисусе, находящимся в Филиппах, с епископами и диаконами:
1:1  παῦλος καὶ τιμόθεος δοῦλοι χριστοῦ ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν χριστῶ ἰησοῦ τοῖς οὗσιν ἐν φιλίπποις σὺν ἐπισκόποις καὶ διακόνοις·
1:1. ΠΑΥΛΟΣ (A-Paulos) ΚΑΙ (and) ΤΙΜΟΘΕΟΣ (a-Timotheos) δοῦλοι (bondees) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τοῖς (unto-the-ones) οὖσιν ( unto-being ) ἐν (in) Φιλίπποις (unto-Filippoi') σὺν (together) ἐπισκόποις (unto-scouters-upon) καὶ (and) διακόνοις: (unto-raisers-through)
1:1. Paulus et Timotheus servi Iesu Christi omnibus sanctis in Christo Iesu qui sunt Philippis cum episcopis et diaconisPaul and Timothy, the servants of Jesus Christ: to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons.
1. Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

1: Павел и Тимофей, рабы Иисуса Христа, всем святым во Христе Иисусе, находящимся в Филиппах, с епископами и диаконами:
1:1  παῦλος καὶ τιμόθεος δοῦλοι χριστοῦ ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν χριστῶ ἰησοῦ τοῖς οὗσιν ἐν φιλίπποις σὺν ἐπισκόποις καὶ διακόνοις·
1:1. Paulus et Timotheus servi Iesu Christi omnibus sanctis in Christo Iesu qui sunt Philippis cum episcopis et diaconis
Paul and Timothy, the servants of Jesus Christ: to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: После приветствия (1-2), Апостол говорит, что он не может вспомнить о филиппийцах без чувства благодарности к Богу, так как они всегда обнаруживали свое горячее участие к делу распространения Евангелия. Апостол при этом высказывает желание, чтобы Филиппийская церковь все далее и далее шла по пути совершенства.:1: Павел, как и в остальных посланиях, написанных из первых римских уз (Флп I; Кол I:1), шлет читателям приветствие не только от себя одного, но и от ученика своего, Тимофея. Это здесь объясняется тем, что Тимофей был особенно близок филиппийцам. Он вместе с Павлом основал церковь и Филиппах (Деян 16:12: и сл. ), а потом долгое время после пробыл среди македонских христиан (Деян XIX:22; 1Кор.XVI:10; 2Кор. I:1). Павел, кроме того, намеревался еще раз послать Тимофея в Филиппы (II:19). - Рабы Иисуса Христа. Апостол не называет здесь себя апостолом, потому что в Филиппах его высокого апостольского достоинства никто не оспаривал. Название же "раб" нисколько не умаляет его достоинства, потому что оно обозначает его решимость посвятить всю жизнь свою на служение Христу (Кол IV:12). - Всем святым во Христе. Апостол обращается к филиппийцам не как к "церкви", а как к отдельным личностям, чтобы показать, что он относится к каждому из них с особой сердечностью. - Святым - название христиан (ср. 1Кор.I:2). - С епископами и диаконами. Только в этом послании мы находим особое упоминание в приветствии о епископах и диаконах. Причина этого заключалась несомненно в том, что главной целью послания было выразить благодарность за пособия, какие Апостол получил от Филиппийской церкви (II:25: и сл. ; IV:10: и сл. ). Между тем, кто же больше участвовал в сборе этих пособий, как не епископы и диаконы? Естественно, что Апостол счел нужным отдельно о них упомянуть. Но кто разумеется здесь под "епископами"? Конечно, не только епископы в нашем современном смысле слова, потому что в небольшой Филиппийской церкви едва ли была нужда в нескольких лицах епископского сана. Вероятно, что под "епископами" здесь разумеются и епископ и пресвитеры, которые в век Апостольский несомненно иногда назывались епископами (см. напр. посл. к Титу I:5: и 7). Такую мысль высказывает и св. Иоанн Златоуст, а также блаж. Феодорит и др.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Benediction.A. D. 62.
1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

We have here the inscription and benediction. Observe,

I. The persons writing the epistle--Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,

II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, 2 Cor. i. 24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, 2 Cor. iv. 5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, James ii. 1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers--with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.

III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, v. 2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Num. vi. 23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace--the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift, James i. 17. 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Phi 2:19, and also that he was very high in the apostle's estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle's amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question.
Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?" To which it has been answered: "Philippi was a metropolitan see, and might have several bishops." This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul and Timotheus - Paul frequently unites some person with him in his epistles; see the notes at Co1 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 Ti2 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 Rom 1:1.
To all the saints in Christ Jesus - The common appellation given to the church, denoting that it was holy; see the notes, Rom 1:7.
With the bishops - σὺν επισκόποις sun episkopois; see the notes, Act 20:28. The word used here occurs in the New Testament only in the following places: Act 20:28, translated "overseers;" and Phi 1:1; Ti1 3:2; Tit 1:7; Pe1 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 Act 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 Mat 20:26; Mar 10:43; Rom 13:4; Rom 15:8; Co1 3:5; Co2 3:6; Co2 6:4; Co2 11:15, Co2 11:23; Gal 2:17; Eph 3:7; Eph 6:21; Col 1:7, Col 1:23, Col 1:25; Col 4:7; Ti1 4:6; "servant" and "servants," Mat 22:13; Mat 23:11; Mar 9:25; Joh 2:5, Joh 2:9; Joh 12:26; Rom 16:1; and "deacon" or "deacons," Phi 1:1; Ti1 3:8, Ti1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Paul: Rom 1:1; Co1 1:1
Timotheus: Act 16:1-3; Co1 16:10; Co2 1:1; Col 1:1; Th1 1:1; Th2 1:1; Ti1 1:2; Heb 13:23
the servants: Mar 13:34; Joh 12:26; Tit 1:1; Jam 1:1; Pe2 1:1; Jde 1:1; Rev 1:1, Rev 19:10, Rev 22:9
the saints: Rom 1:7; Co1 1:2; Co2 1:1; Eph 1:1, Eph 1:15; Th2 1:10
Philippi: Act 16:12-15; Th1 2:2
the bishops: Act 1:20; Ti1 3:1, Ti1 3:2; Tit 1:7; Pe1 2:25; Rev 1:20, Rev 2:1, Rev 2:8, Rev 2:12
and deacons: Act 6:1-7; Ti1 3:8, Ti1 3:10, Ti1 3:12, Ti1 3:13
Geneva 1599
1:1 Paul (1) and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the (a) bishops and deacons:
(1) The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.
(a) By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.
John Gill
1:1 Paul and Timotheus, the servants of Jesus Christ,.... The apostle sets his own name first, as being not only superior to Timothy in age, in office, and in character, but the sole writer of this epistle. The reasons of his joining Timothy with him are, because he was with him when he first preached at Philippi, and so was known unto the Philippians, and respected by them; and because he was about to send him to them again, whose commendations he enlarges on in the epistle itself; and to let them see, that there was a continued agreement between them in affection and doctrine. It shows indeed great humility in the apostle to join with him one so young, and so much inferior to him on all accounts; though it must be observed, that Timothy was not a partner with him in composing the epistle; he only joined in the salutation to this church, and approved of the letter to it, and might be the amanuensis of the apostle; but had no hand in the epistle itself, which was dictated by Paul under divine inspiration. He chooses a character which agreed to them both; he does not say apostles, for Timothy was no apostle, though he himself was, but "servants of Jesus Christ"; not of men; nor did they seek to please men by preaching the doctrines and commandments of men, and which are suited to the carnal reasonings, lusts, and pleasures of men; for then the character here assumed would not belong to them: but servants of Christ; and that not in such sense only as all mankind are, or in right ought to be, since all are his creatures, and therefore ought to serve him; nor merely as all the saints in common are, being bought with the price of Christ's blood, and being effectually called by his grace, and so made willing to serve him from a principle of love, without servile fear, and with a view to his glory; but as ministers of the word, and preachers of the Gospel; they were his servants in the Gospel, they served him under the ministerial character, and as such were the servants of the most high God, the King of kings, and Lord of lords; so that this title is far from being mean and despicable, it is high, honourable, and glorious,
To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons. The persons to whom this epistle is inscribed are here described by the place of their abode, Philippi, and by the various characters they bore in the church; which was at this time very numerous, consisting of many members, and of proper officers, and are both taken notice of here. The members are meant by "all the saints in Christ Jesus"; they were saints or holy persons, not by Moses and his law; not by ceremonial ablutions and sacrifices, which only sanctified to the purifying of the flesh, but could not take away sin, or cleanse from it; nor by themselves and their moral righteousness; for though thereby men, nay outwardly appear holy and righteous, yet they remain inwardly unholy and impure; nor by baptism, which has no regenerating nor sanctifying virtue in it; if persons are not saints before that, they are never by it; it leaves them as it finds them, and neither takes away original or actual sin: but these were saints in and by Christ; they were become holy in consequence of being in Christ; men are first in Christ, and then saints in him; they are chosen "in him" before the world began to be holy, and in time are made new men, new creatures, are created in him unto good works by virtue of their being in him; hence he sanctifies his church and people by his blood, they being so nearly related to him, and interested in him, and he in them; hence they being first of God in Christ, he is made sanctification to them; and hence internal holiness is wrought in them from Christ, by his Spirit; which being begun is carried on, and will be performed until the day of Christ; and which was the happy case of these Philippians, as the apostle was confident of. The officers of this church were "the bishops and deacons". The "bishops" were the pastors, elders, and overseers of the church, for a bishop and an elder is one and the same; see Acts 20:17; where the elders of the church at Ephesus are called "overseers" or "bishops"; for the same word is used there as here; and the Syriac version here renders the word by "elders": and they design no other than common and ordinary pastors; who have the name of elders from their age, gravity, and seniority; and that of bishops and overseers from the nature of their office, which is to feed, watch, inspect, and take the oversight of the flock, minister sound doctrine to them, and preserve them from error and heresies. It seems by this, and the instance of the church at Ephesus, that there were, and so may be, where there is necessity for it, more pastors or bishops than one in a church; unless it can be thought that there were more churches than one in each of these cities; or that the pastors of adjacent churches are here included; neither of which seem to be a clear case, but the contrary: but then these pastors or bishops were all upon an equal foot; one had not any authority or power over another, or more authority than another; they were not metropolitan or diocesan bishops, but pastors of a particular church; and were neither lords over one another, nor of God's heritage. The "deacons" were such as served tables, the Lord's table, the minister's table, and the poor's table; took care of the secular affairs of the church, received and disbursed moneys, kept the church's accounts, and provided everything necessary for its temporal good. The one sort of these officers were concerned with the souls and spiritual estate of the members of the church; the others with their bodies and temporal estate, by visiting the sick, relieving the poor, &c. and both these exhibit the true primitive plan of church offices and discipline; there being no other order of offices or officers, in a Christian church of divine institution, but pastors and deacons; whatever else is introduced is without warrant, and comes from the man of sin. These officers are mentioned by the apostle, not only to show his respect to them, but to observe to the members of this church, that they ought to esteem them highly for their works' sake; these being offices of great importance and usefulness to the church, which, by having such, was a truly organized church of Christ.
John Wesley
1:1 Servants - St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Acts 16:3, Acts 16:12. To all the saints - The apostolic epistles were sent more directly to the churches, than to the pastors of them. With the bishops and deacons - The former properly took care of the internal state, the latter, of the externals, of the church, Ti1 3:2-8; although these were not wholly confined to the one, neither those to the other. The word bishops here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
Timotheus--mentioned as being well known to the Philippians (Acts 16:3, Acts 16:10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Phil 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.
servants of Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.
all--so Phil 1:4, Phil 1:7-8, Phil 1:25; Phil 2:17, Phil 2:26. It implies comprehensive affection which desired not to forget any one among them "all."
bishops--synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Acts 20:17), and "overseers" (Acts 20:28), Greek, "bishops." And Tit 1:5, compare with Phil 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [PALEY, "HorÃ&brvbr; PaulinÃ&brvbr;]. "Presbyter," implied the rank; "bishop," the duties of the office [NEANDER]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; Th1 5:12; Heb 13:24; Rev_ 1:4, Rev_ 1:11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.
1:21:2: Շնորհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
2 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք ու խաղաղութիւն ձեզի Աստուծմէն՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

1:2: Շնորհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
2 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք ու խաղաղութիւն ձեզի Աստուծմէն՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) ἡμῶν (of-us) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu ChristoGrace be unto you and peace, from God our Father and from the Lord Jesus Christ.
2. Grace to you and peace from God our Father and the Lord Jesus Christ.
Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ:

2: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo
Grace be unto you and peace, from God our Father and from the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: См. Рим I:7.
Adam Clarke: Commentary on the Bible - 1831
1:2: Grace be unto you - See on Rom 1:7 (note).
Albert Barnes: Notes on the Bible - 1834
1:2: Grace be unto you ... - See the note at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Rom 1:7; Co2 1:2; Pe1 1:2
John Gill
1:2 Grace be unto you,.... This form of salutation is used by the apostle in all his epistles; See Gill on Rom 1:7;
Robert Jamieson, A. R. Fausset and David Brown
1:2 Grace . . . peace--The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.
from . . . from--Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.
1:31:3: Գոհանամ զԱստուծոյ իմոյ ՚ի վերայ ամենայն յիշատակաց ձերոց.
3 Գոհութիւն եմ յայտնում իմ Աստծուն ամէն անգամ, երբ ձեզ յիշում եմ իմ բոլոր աղաչանքներում.
3 Կը գոհանամ իմ Աստուծմէս ամէն անգամ որ ձեզ կը յիշեմ,
Գոհանամ զԱստուծոյ իմոյ ի վերայ ամենայն յիշատակաց ձերոց:

1:3: Գոհանամ զԱստուծոյ իմոյ ՚ի վերայ ամենայն յիշատակաց ձերոց.
3 Գոհութիւն եմ յայտնում իմ Աստծուն ամէն անգամ, երբ ձեզ յիշում եմ իմ բոլոր աղաչանքներում.
3 Կը գոհանամ իմ Աստուծմէս ամէն անգամ որ ձեզ կը յիշեմ,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Благодарю Бога моего при всяком воспоминании о вас,
1:3  εὐχαριστῶ τῶ θεῶ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν,
1:3. Εὐχαριστῶ (I-goodly-grant-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) μου (of-me) ἐπὶ (upon) πάσῃ (unto-all) τῇ (unto-the-one) μνείᾳ (unto-a-memorying-of) ὑμῶν (of-ye,"
1:3. gratias ago Deo meo in omni memoria vestriI give thanks to my God in every remembrance of you:
3. I thank my God upon all my remembrance of you,
I thank my God upon every remembrance of you:

3: Благодарю Бога моего при всяком воспоминании о вас,
1:3  εὐχαριστῶ τῶ θεῶ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν,
1:3. gratias ago Deo meo in omni memoria vestri
I give thanks to my God in every remembrance of you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Как было у него в обычае (исключая послание к Галатам), Апостол начинает послание благодарностью Богу. Он благодарит и всегда Бога, как только вспоминает о филиппийцах: так приятно ему это воспоминание о них, так радуют они его сердце!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Thankfulness and Joy.A. D. 62.
3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,

I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you--epi pase te mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.

II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.

III. He remembered them in prayer: Always in every prayer of mine for you all, v. 4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.

IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.

V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God.--I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, v. 5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation ( Jude 3), and they obtain like precious faith with them, 2 Pet. i. 1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such.--Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinonia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians--a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them (v. 6): Being confident of this very thing, &c. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys; we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you--en hymin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here, (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good. (2.) Wherever this good work is begun it is of God's beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph. ii. 1; Col. ii. 13. (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it. (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect. (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, v. 10.
Adam Clarke: Commentary on the Bible - 1831
1:3: Upon every remembrance - As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, etc.
Albert Barnes: Notes on the Bible - 1834
1:3: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: I thank: Rom 1:8, Rom 1:9, Rom 6:17; Co1 1:4
upon: Eph 1:15, Eph 1:16; Col 1:3, Col 1:4; Th1 1:2, Th1 1:3, Th1 3:9; Th2 1:3; Ti2 1:3; Plm 1:4, Plm 1:5
remembrance: or, mention
John Gill
1:3 I thank my God,.... After the inscription and salutation follows a thanksgiving, the object of which is God; to whom thanks is to be given at the remembrance of his name, and the perfections of his nature, and for all his mercies, temporal and spiritual. The apostle expresses his propriety and interest in him, calling him "my God"; thereby distinguishing him from all others, the nominal and fictitious gods of the Gentiles, and the idols and lusts of men's hearts; he was the God whom he served in the Gospel, by whom he was sent, and from whom he received all his possessions, and to whom he was accountable. He had a special, particular, covenant interest in him, had knowledge of it, and faith in it; and therefore could draw nigh to God with freedom, use confidence, plead promises, expect favours, and do all he did, whether in a way of prayer, or praise in faith, and therefore was acceptable unto God. This work of thanksgiving he was often employed in on account of these Philippians, even, says he,
upon every remembrance of you; that is, as often as I remember you, or make mention of you to God at the throne of grace, it being a customary thing with the apostle to mention by name the several churches, the care of which was upon him, in his prayers to God; see Rom 1:9; and so he used to mention this church; and whenever he did, it was with thankfulness. The Arabic version reads it, "for", or "concerning all your remembrance"; meaning of himself, and as if the sense was, that he gave thanks to God for their remembrance of him at all times, and particularly at that time, by sending him relief in his present circumstances. But the former sense is preferable.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Translate, "In all my remembrance of you."
1:41:4: յամենայն ժամ, յամենայն խնդրուածս իմ՝ վասն ձե՛ր ամենեցուն առնել աղօ՛թս խնդութեամբ.
4 ձեզ բոլորիդ համար աղօթում եմ խնդութեամբ՝
4 Միշտ ամէն խնդրուածքիս մէջ ձեր ամենուն համար ուրախութեամբ աղօթք կ’ընեմ,
յամենայն ժամ յամենայն խնդրուածս իմ վասն ձեր ամենեցուն առնել աղօթս խնդութեամբ:

1:4: յամենայն ժամ, յամենայն խնդրուածս իմ՝ վասն ձե՛ր ամենեցուն առնել աղօ՛թս խնդութեամբ.
4 ձեզ բոլորիդ համար աղօթում եմ խնդութեամբ՝
4 Միշտ ամէն խնդրուածքիս մէջ ձեր ամենուն համար ուրախութեամբ աղօթք կ’ընեմ,
zohrab-1805▾ eastern-1994▾ western am▾
1:44: всегда во всякой молитве моей за всех вас принося с радостью молитву мою,
1:4  πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν μετὰ χαρᾶς τὴν δέησιν ποιούμενος,
1:4. πάντοτε (all-to-the-one-which-also) ἐν (in) πάσῃ (unto-all) δεήσει (unto-a-binding) μου (of-me) ὑπὲρ (over) πάντων ( of-all ) ὑμῶν, (of-ye) μετὰ (with) χαρᾶς (of-a-joy) τὴν (to-the-one) δέησιν (to-a-binding) ποιούμενος , ( doing-unto ,"
1:4. semper in cunctis orationibus meis pro omnibus vobis cum gaudio deprecationem faciensAlways in all my prayers making supplication for you all with joy:
4. always in every supplication of mine on behalf of you all making my supplication with joy,
Always in every prayer of mine for you all making request with joy:

4: всегда во всякой молитве моей за всех вас принося с радостью молитву мою,
1:4  πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν μετὰ χαρᾶς τὴν δέησιν ποιούμενος,
1:4. semper in cunctis orationibus meis pro omnibus vobis cum gaudio deprecationem faciens
Always in all my prayers making supplication for you all with joy:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Когда он совершает свою обычную молитву, он не забывает помолиться и за филиппийцев и совершает эту молитву с чувством радости.
Adam Clarke: Commentary on the Bible - 1831
1:4: Always in every prayer - I pray often for you, and have great pleasure in doing it, seeing what God has already wrought among you.
Albert Barnes: Notes on the Bible - 1834
1:4: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: in: Phi 1:9-11; Rom 1:9; Eph 1:14-23; Th1 1:2
with: Phi 2:2, Phi 3:18, Phi 4:1; Luk 15:7, Luk 15:10; Col 2:5; Th1 2:19, Th1 2:20; Plm 1:7; Jo2 1:4
John Gill
1:4 Always in every prayer of mine for you all,.... The apostle was a praying believer, and a praying minister: notwithstanding all his gifts, and graces, and high attainments, he was not above the work and duty of prayer, and in which he was sensible he stood in need of the assistance and direction of the Spirit of God, As soon as he was converted he prayed, and continued to do so without ceasing, as he himself directs; he was constant and assiduous at the throne of grace, and was concerned for others, as well as himself, for all the churches, and for this church, and all the saints in it,
Making request with joy; for what God had done for them, and continued with them. Requests are to be made known to God with thanksgiving. When we request a favour of him, it becomes us to return thanks for what we have received from him. Thanksgiving is a branch of prayer; as we have always mercies to ask for, we have always mercies to be thankful for.
John Wesley
1:4 With joy - After the epistle to the Ephesians, wherein love reigns, follows this, wherein there is perpetual mention of joy. "The fruit of the Spirit is love, joy." And joy peculiarly enlivens prayer. The sum of the whole epistle is, I rejoice. Rejoice ye.
Robert Jamieson, A. R. Fausset and David Brown
1:4 making request--Translate, "making my request."
for you all--The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.
with joy--the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Phil 1:18; Phil 2:2, Phil 2:19, Phil 2:28; Phil 3:1; Phil 4:1, Phil 4:4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.
1:51:5: վասն հաղորդութեան ձերոյ ընդ աւետարանին, յօրէ՛ յառաջնմէ մինչեւ ցայժմ։
5 առաջին օրուանից մինչեւ այժմ Աւետարանին ձեր ունեցած մասնակցութեան համար:
5 Աւետարանին հաղորդ ըլլալնուդ համար առաջին օրէն մինչեւ հիմա.
վասն հաղորդութեան ձերոյ ընդ աւետարանին յօրէ յառաջնմէ մինչեւ ցայժմ:

1:5: վասն հաղորդութեան ձերոյ ընդ աւետարանին, յօրէ՛ յառաջնմէ մինչեւ ցայժմ։
5 առաջին օրուանից մինչեւ այժմ Աւետարանին ձեր ունեցած մասնակցութեան համար:
5 Աւետարանին հաղորդ ըլլալնուդ համար առաջին օրէն մինչեւ հիմա.
zohrab-1805▾ eastern-1994▾ western am▾
1:55: за ваше участие в благовествовании от первого дня даже доныне,
1:5  ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν,
1:5. ἐπὶ (upon) τῇ (unto-the-one) κοινωνίᾳ (unto-an-en-commoning-unto) ὑμῶν (of-ye) εἰς (into) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) ἀπὸ (off) τῆς (of-the-one) πρώτης (of-most-before) ἡμέρας (of-a-day) ἄχρι (unto-whilst) τοῦ (of-the-one) νῦν, (now,"
1:5. super communicatione vestra in evangelio a prima die usque nuncFor your communication in the gospel of Christ, from the first day unto now.
5. for your fellowship in furtherance of the gospel from the first day until now;
For your fellowship in the gospel from the first day until now:

5: за ваше участие в благовествовании от первого дня даже доныне,
1:5  ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν,
1:5. super communicatione vestra in evangelio a prima die usque nunc
For your communication in the gospel of Christ, from the first day unto now.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Причина этой радости та, что филиппийцы с самого же первого дня, когда Апостол со своими спутниками явился к ним как проповедник Евангелия, и до настоящего времени продолжают оказывать самое горячее и деятельное сочувствие делу евангельской проповеди. Они, так сказать, сами стали миссионерами, и, кроме того, пожертвованиями на дело миссии содействуют немало ее успехам.
Adam Clarke: Commentary on the Bible - 1831
1:5: For your fellowship in the Gospel - if we consider κοινωνια as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle's necessities, and, no doubt, in ministering to the support of others.
Albert Barnes: Notes on the Bible - 1834
1:5: 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; Phi 4:10-12, Phi 4:15-18.
(2) it accords with a frequent meaning of the word rendered "fellowship" - κοινωνία koinō nia. It denotes that which is in common; that of which we participate with others, communion, fellowship; Act 2:42; Co1 1:9; Co1 10:16; Plm 1:6; then it means communication, distribution, contribution; Rom 15:26; Co2 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 Phi 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 Jo3 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Phi 1:7, Phi 4:14; Act 16:15; Rom 11:17, Rom 12:13, Rom 15:26; Co1 1:9; Co2 8:1; Eph 2:19-22, Eph 3:6; Col 1:21-23; Plm 1:17; Heb 3:14; Pe2 1:1; Jo1 1:3, Jo1 1:7
Geneva 1599
1:5 For your (b) fellowship in the gospel from the (c) first day until now;
(b) Because you also are made partakers of the Gospel.
(c) Ever since I knew you.
John Gill
1:5 For your fellowship in the Gospel,.... Or "for your communication unto the Gospel"; that is, to the support of it. These Philippians were one of the churches of Macedonia the apostle so highly commends for their liberality in 2Cor 8:1; they had been very communicative to him, and those that were with him, from the beginning of the Gospel being preached to them: as the instances of Lydia and the jailer show, and which are taken notice of in this epistle, Phil 4:15; And this same generous spirit still continued, of which their present by Epaphroditus was an evidence; and for this the apostle gives thanks, not only that they had an ability to support the Gospel, and assist Gospel ministers, but that they were willing to communicate, and did communicate, readily and cheerfully, largely and liberally; or this may intend their "participation in the Gospel", as the Arabic version renders it. The Gospel was in a very wonderful and providential manner brought unto them, and it was attended with mighty power to the conversion of them; they received it with joy and gladness, and cheerfully submitted to the ordinances of it; they had much light into it, and spiritual knowledge of it; and were made partakers of the blessings of grace, which are revealed and exhibited in it, and of the exceeding great and precious promises of it, for which the apostle gives thanks to God; for all this was from him, and a wonderful instance of his grace it was. Moreover, through the Gospel being thus brought unto them, and succeeded among them, they became a Gospel church, and had, through the Gospel, and the ordinances of it, fellowship one with another; yea, they had fellowship with the Father, and his Son Jesus Christ, unto which they were called by the Gospel; and in this they remained
from the first day until now; they continued in the Gospel which they were made partakers of, and in fellowship with one another, in breaking of bread, and in prayer, and in hearing the word, which they constantly attended to, and were blessed with communion with Father, Son, and Spirit, to that time; and therefore the apostle continued from the first of their receiving the Gospel, to that moment, to give thanks to God for them on that account: for this last clause may be connected with the words in Phil 1:3, "I thank my God", as well as with those immediately preceding, "your fellowship in the Gospel"; and shows not only their perseverance in the Gospel, from the first to the present time, as the Ethiopic version renders it, for which he was abundantly thankful; but the continuance of his thankfulness on that account, from his first acquaintance with them to that time.
John Wesley
1:5 The sense is, I thank God for your fellowship with us in all the blessings of the gospel, which I have done from the first day of your receiving it until now.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Ground of his "thanking God" (Phil 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1Cor 1:9) and of the Father (1Jn 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2Cor 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Phil 4:10, Phil 4:15, "communicated . . . concerning giving"; 2Cor 9:13; Gal 6:6; Heb 13:16, "To communicate forget not").
1:61:6: Վստա՛հ եմ յայդ, թէ որ սկսա՛ւն ՚ի ձեզ զգործս բարեաց՝ կատարեսցէ՛ մինչեւ յօրն Յիսուսի Քրիստոսի[4405]. [4405] Ոմանք. Վստահ եմ յայտ, թէ։
6 Վստահ եմ այն բանում, թէ ով որ ձեր մէջ սկսեց բարի գործերը, աւարտին կը հասցնի մինչեւ Յիսուս Քրիստոսի օրը:
6 Այս մասին վստահ ըլլալով՝ թէ ան որ ձեր մէջ բարի գործ մը սկսաւ, մինչեւ Յիսուս Քրիստոսին օրը պիտի կատարէ։
վստահ եմ յայդ թէ որ սկսաւն ի ձեզ զգործս բարեաց` կատարեսցէ մինչեւ յօրն Յիսուսի Քրիստոսի:

1:6: Վստա՛հ եմ յայդ, թէ որ սկսա՛ւն ՚ի ձեզ զգործս բարեաց՝ կատարեսցէ՛ մինչեւ յօրն Յիսուսի Քրիստոսի[4405].
[4405] Ոմանք. Վստահ եմ յայտ, թէ։
6 Վստահ եմ այն բանում, թէ ով որ ձեր մէջ սկսեց բարի գործերը, աւարտին կը հասցնի մինչեւ Յիսուս Քրիստոսի օրը:
6 Այս մասին վստահ ըլլալով՝ թէ ան որ ձեր մէջ բարի գործ մը սկսաւ, մինչեւ Յիսուս Քրիստոսին օրը պիտի կատարէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: будучи уверен в том, что начавший в вас доброе дело будет совершать его даже до дня Иисуса Христа,
1:6  πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας χριστοῦ ἰησοῦ·
1:6. πεποιθὼς (having-hath-had-come-to-conduce) αὐτὸ (to-it) τοῦτο (to-the-one-this) ὅτι (to-which-a-one) ὁ (the-one) ἐναρξάμενος ( having-firsted-in ) ἐν (in) ὑμῖν (unto-ye) ἔργον (to-a-work) ἀγαθὸν (to-good) ἐπιτελέσει (it-shall-finish-upon-unto) ἄχρι (unto-whilst) ἡμέρας (of-a-day) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed)
1:6. confidens hoc ipsum quia qui coepit in vobis opus bonum perficiet usque in diem Christi IesuBeing confident of this very thing: that he who hath begun a good work in you will perfect it unto the day of Christ Jesus.
6. being confident of this very thing, that he which began a good work in you will perfect it until the day of Jesus Christ:
Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the day of Jesus Christ:

6: будучи уверен в том, что начавший в вас доброе дело будет совершать его даже до дня Иисуса Христа,
1:6  πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας χριστοῦ ἰησοῦ·
1:6. confidens hoc ipsum quia qui coepit in vobis opus bonum perficiet usque in diem Christi Iesu
Being confident of this very thing: that he who hath begun a good work in you will perfect it unto the day of Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: При этой молитве взор Апостола направляется и на будущее. В будущем он предвидит дальнейшее усовершенствование филиппийцев в избранном ими высоком подвиге. Уверенность Апостола основана на том, что Сам Бог поставил их на этот путь и поддерживает в них верность Евангелию. Но Бог несомненно не оставляет Своего дела недоконченным: Он даст филиппийцам силы достигнуть, дожить до второго явления Христа (день Иисуса Христа см. 1Кор.I:8) в таком же добром и даже еще лучшем состоянии.
Adam Clarke: Commentary on the Bible - 1831
1:6: Being confident - There shall be nothing lacking on God's part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory.
Albert Barnes: Notes on the Bible - 1834
1:6: 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 Luk 16:31. "Neither will they be persuaded, though one rose from the dead;" that is, they would not be convinced; Act 17:4; Heb 11:13; Act 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; Joh 6:29; compare Co1 15:58; Co1 16:10; Phi 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 Joh 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: Luk 13:32, "I do cures;" Rom 15:28, "when I have performed this;" Co2 7:1, "perfecting holiness;" Co2 8:6, "so he would also finish in you;" Co2 8:11, "perform the doing of it;" Gal 3:3, "are ye now made perfect by the flesh;" Heb 8:5, "when he was about to make the tabernacle;" Heb 9:6, "accomplishing this service;" and Pe1 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 Joh 10:27-29; Heb 6:17-20; compare Rom 8:29-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: confident: Co2 1:15, Co2 2:3, Co2 7:16, Co2 9:4; Gal 5:10; Th2 3:4; Plm 1:21; Heb 10:35
begun: Phi 1:29, Phi 2:13; Joh 6:29; Act 11:18, Act 16:14; Rom 8:28-30; Eph 2:4-10; Col 2:12; Th1 1:3; Th2 2:13, Th2 2:14; Tit 3:4-6; Heb 13:20, Heb 13:21; Jam 1:16-18; Pe1 1:2, Pe1 1:3
will: Psa 138:8; Joh 6:29; Eph 4:12; Th1 5:23, Th1 5:24; Th2 1:11; Pe1 5:10
perform it: or, finish it, Heb 12:2
the day: Phi 1:10; Co1 1:8; Pe2 3:10
Geneva 1599
1:6 Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the (d) day of Jesus Christ:
(d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.
John Gill
1:6 Being confident of this very thing,.... The reason of his thanksgiving, and of his making request with joy continually on the behalf of this church, was the confidence and full persuasion he had of this same thing, of which he could be as much assured as of any thing in the world:
that he which hath begun a good work in you, will perform it until the day of Jesus Christ: by this good work is not meant the preaching of the Gospel among them, nor a Gospel church state set up in the midst of them: for though the preaching of the Gospel was a good work, and issued well in the conversion of many, in their edification and comfort, and which was still continued; and though a Gospel church state was erected among them, and was now flourishing, yet the apostle could not assure himself of the continuance of either of them, especially until the day of Christ; and both have been removed from thence many hundreds of years ago: nor is their liberal communication to the support of the Gospel intended; for though this was a good work, yet this was not wrought by God, but by themselves, and was not wrought in them, but done by them; nor their good lives and conversations. The Syriac version indeed renders it "good works", but these cannot be designed, for the same reasons as before; for though they are good things, and answer many valuable ends and purposes, yet they are external works done by men, and not internal ones wrought in them by God; wherefore by it is undoubtedly meant the work of grace upon their hearts, sometimes called the work of faith, because that is a principal part of it: this is God's work, and not man's, as may be concluded from the nature of the work itself, which is the transforming of a man by the reviewing of him, a regeneration, a resurrection, and a creation, and therefore requires almighty power; and from the condition man is in by nature, he is dead in sin, and has no power to act spiritually, and much less what is equal to such a work as this; he has no will, desire, and inclination to it, but all the reverse; and if he had, he could no more effect it, than the dry bones in Ezekiel's vision could cause themselves to live. This is the work of God. Sometimes it is ascribed to the Father, who regenerates, calls by his grace, reveals his Son, and draws souls unto him; and sometimes to the Son, who quickens whom he will, whose Spirit is given, whose image is stamped, and out of whose fulness grace is received; but more commonly it is attributed to the Spirit, who is a spirit of regeneration, sanctification, and faith: and this is a "good work", as it must needs be, since it is God's work; he is the efficient cause of it; his good will and pleasure, his grace and mercy are the moving cause of it, and not men's works; and his good word is the means of it. The matter of it is good; it is an illumination of the understanding, a subduing of the will, a taking away of the stony heart, and a giving of an heart of flesh, an infusion of spiritual life, a formation of Christ in the soul, and an implantation of all grace there: it is good in its effects; it makes a man a good man, and fits and qualifies him to perform good works, which without it he cannot do; it makes a man a proper habitation for God, and gives him meetness for the heavenly inheritance. And this is an internal work, a work begun "in" the saints; nothing external is this work; not an outward reformation, which, when right, is the fruit of this good work; nor external humiliation for sin; nor a cessation from the grosser acts of sin; nor a conformity and submission to Gospel ordinances; all which may be where this work is not; but it is something within a man; as appears from the names by which it goes; such as spirit, so called, because it is of a spiritual nature, wrought by the Spirit of God, and has its seat in the spirit of man; it is called the inward man, which is renewed day by day; a seed that remains in him, and a root which is out of sight, and oil in the vessel, the heart, as distinct from the lamp of an outward profession: as also from the several things, which, together, make up the subject of it; it is the understanding which is enlightened; the will which is subdued; the heart and inward parts in which the laws of God are written; the mind and conscience, which are sprinkled with the blood of Christ, and cleansed; and the affections, which are set on divine objects. This is a begun work, and but a begun one. It may be said to be begun as soon as light is let into the soul by the Spirit of God; when it sees its lost state, and need of a Saviour, for as the first thing in the old creation was light, so in the new; when the fear of God is put into the heart, which is the beginning of wisdom; when love appears in the soul to God, to Christ, to his people, word, and ordinances; and when there are the seeing, venturing, and relying acts of faith on Christ, though there is a great deal of darkness, trembling, and unbelief; and when it is got thus far, and even much further, it is but a begun work; it is not yet finished and perfect: this appears from the several parts of this work, which are imperfect, as faith, hope, love, knowledge, &c. from the indwelling of sin, and corruption in the best of saints; from their various continual wants and necessities; from their disclaiming perfection in this life, and their desires after it. But the apostle was confident, and so may every good man be confident, both for himself and others, that God who has, and wherever he has begun the good work of grace, will "perform", finish it, or bring it to an end, as the word here used signifies: and this the saints may assure themselves of, from many considerations; as from the nature of the work itself, which is called living water, because it always continues, a well of it, because of its abundance, and is said to spring up to eternal life; because it is inseparably connected with it, where there is grace, there will be glory; grace is the beginning of glory, and glory the perfection of grace; this work of grace is an incorruptible seed, and which remains in the saints, and can never be lost; it is a principle of life, the root of which is hid in Christ, and that itself is maintained by him, and can never be destroyed by men or devils: and also from the concern God has in it, who is unchangeable in his nature, purposes, promises, gifts, and calling; who is a rock, and his work is perfect sooner or later; who is faithful, and will never forsake the work of his hands, and has power to accomplish it; and who has promised his people, that they shall grow stronger and stronger, that they shall not depart from him, and he will never leave them. Moreover, this may be concluded from the indwelling of the Spirit, as a spirit of sanctification, as the earnest and seal of the inheritance, and that for ever; and from the intercession and fulness of grace in Christ, and the saints' union to him, and standing in him; as well as front the impotency of any to hinder the performance of this work, as sin, Satan, or the world: to which may be added the glory of all the three Persons herein concerned; for if this work is not finished, the glory of God the Father in election, in the covenant of grace, in the contrivance of salvation, in the mission of his Son, the glory of Christ in redemption, and of the Spirit in sanctification, would be entirely lost: wherefore it may be depended on, this work will be performed wherever it is begun, and that "until the day of Jesus Christ"; meaning either the day of death, when Christ takes the souls of believers to himself, and they shall be for ever with him, when this work of grace upon the soul will be finished; for God, who is the guide of his people, will be their God and guide even unto death: or else the last day, the day of judgment, the resurrection day, when Christ shall appear and raise the dead, and free the bodies of the saints from all their bondage, corruption, vileness, and weakness, which will be putting the last and finishing hand to this good work; nor will even the bodies of the saints be quitted by the Spirit of God till this is done.
John Wesley
1:6 Being persuaded - The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory.
Robert Jamieson, A. R. Fausset and David Brown
1:6 confident--This confidence nerves prayers and thanksgivings (Phil 1:3-4).
this very thing--the very thing which he prays for (Phil 1:4) is the matter of his believing confidence (Mk 11:24; 1Jn 5:14-15). Hence the result is sure.
he which hath begun--God (Phil 2:13).
a good work--Any work that God begins, He will surely finish (1Kings 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Is 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Phil 1:5; Ps 37:24; Ps 89:33; Ps 138:8; Jn 10:28-29; Rom 8:29, Rom 8:35-39; Rom 11:1-2 Heb 6:17-19; Jas 1:17; Jude 1:24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (Deut 33:3; Is 27:3; 1Pet 1:5).
perform it until--"perfect it up to" [ALFORD, ELLICOTT, and others].
the day of . . . Christ-- (Phil 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.
1:71:7: որպէս իրա՛ւ իսկ թուի ինձ խորհել զայս վասն ձե՛ր ամենեցուն. վասն ունելո՛յ ինձ զձեզ ՚ի սրտի ՚ի կապանս իմում, եւ ՚ի պատասխանատութեան իմում, եւ ՚ի հաստատութեան աւետարանին. կցո՛րդս ինձ շնորհաց զձե՛զ ամենեսին լինել[4406]։ [4406] Ոմանք. ՚Ի կապանս իմ, եւ ՚ի պատասխանատուութիւն աւե՛՛... շնորհացն զձեզ զամենեսեան։
7 Ինչպէս որ ճշմարիտ է թւում ինձ այդպէս խորհել ձեր բոլորի մասին, քանի որ ես ձեզ ունեմ իմ սրտում, դուք, որ իմ կապանքների եւ Աւետարանի պաշտպանութեան ու հաստատման մէջ բոլորդ ինձ եղած շնորհին բաժնեկից եղաք:
7 Կ’արժէ որ ձեր ամենուն մասին այսպէս խորհիմ՝ ձեզ իմ սրտիս մէջ ունենալուս* համար իմ կապերուս մէջ եւ աւետարանին ջատագովութեանը ու հաստատութեանը մէջ եւ ամէնքդ ինծի եղած շնորհքին հաղորդ ըլլալնուդ համար։
որպէս իրաւ իսկ թուի ինձ խորհել զայս վասն ձեր ամենեցուն, վասն ունելոյ [1]ինձ զձեզ`` ի սրտի ի կապանս իմում, եւ ի պատասխանատուութեան իմում եւ ի հաստատութեան աւետարանին, կցորդս ինձ շնորհաց զձեզ ամենեսին լինել:

1:7: որպէս իրա՛ւ իսկ թուի ինձ խորհել զայս վասն ձե՛ր ամենեցուն. վասն ունելո՛յ ինձ զձեզ ՚ի սրտի ՚ի կապանս իմում, եւ ՚ի պատասխանատութեան իմում, եւ ՚ի հաստատութեան աւետարանին. կցո՛րդս ինձ շնորհաց զձե՛զ ամենեսին լինել[4406]։
[4406] Ոմանք. ՚Ի կապանս իմ, եւ ՚ի պատասխանատուութիւն աւե՛՛... շնորհացն զձեզ զամենեսեան։
7 Ինչպէս որ ճշմարիտ է թւում ինձ այդպէս խորհել ձեր բոլորի մասին, քանի որ ես ձեզ ունեմ իմ սրտում, դուք, որ իմ կապանքների եւ Աւետարանի պաշտպանութեան ու հաստատման մէջ բոլորդ ինձ եղած շնորհին բաժնեկից եղաք:
7 Կ’արժէ որ ձեր ամենուն մասին այսպէս խորհիմ՝ ձեզ իմ սրտիս մէջ ունենալուս* համար իմ կապերուս մէջ եւ աւետարանին ջատագովութեանը ու հաստատութեանը մէջ եւ ամէնքդ ինծի եղած շնորհքին հաղորդ ըլլալնուդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: как и должно мне помышлять о всех вас, потому что я имею вас в сердце в узах моих, при защищении и утверждении благовествования, вас всех, как соучастников моих в благодати.
1:7  καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας.
1:7. καθώς (down-as) ἐστιν (it-be) δίκαιον (course-belonged) ἐμοὶ (unto-ME) τοῦτο (to-the-one-this) φρονεῖν (to-center-unto) ὑπὲρ (over) πάντων ( of-all ) ὑμῶν, (of-ye,"διὰ (through) τὸ (to-the-one) ἔχειν (to-hold) με (to-me) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) ὑμᾶς, (to-ye,"ἔν (in) τε (also) τοῖς (unto-the-ones) δεσμοῖς (unto-ties) μου (of-me) καὶ (and) ἐν (in) τῇ (unto-the-one) ἀπολογίᾳ (unto-a-fortheeing-off-unto) καὶ (and) βεβαιώσει (unto-an-en-base-belonging) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) συνκοινωνούς ( to-en-commoned-together ) μου (of-me) τῆς (of-the-one) χάριτος (of-a-granting) πάντας ( to-all ) ὑμᾶς (to-ye) ὄντας : ( to-being )
1:7. sicut est mihi iustum hoc sentire pro omnibus vobis eo quod habeam in corde vos et in vinculis meis et in defensione et confirmatione evangelii socios gaudii mei omnes vos esseAs it is meet for me to think this for you all, for that I have you in my heart; and that, in my bands and in the defence and confirmation of the gospel, you all are partakers of my joy.
7. even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation of the gospel, ye all are partakers with me of grace.
Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace:

7: как и должно мне помышлять о всех вас, потому что я имею вас в сердце в узах моих, при защищении и утверждении благовествования, вас всех, как соучастников моих в благодати.
1:7  καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας.
1:7. sicut est mihi iustum hoc sentire pro omnibus vobis eo quod habeam in corde vos et in vinculis meis et in defensione et confirmatione evangelii socios gaudii mei omnes vos esse
As it is meet for me to think this for you all, for that I have you in my heart; and that, in my bands and in the defence and confirmation of the gospel, you all are partakers of my joy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Эту уверенность в Апостоле кроме того поддерживает то обстоятельство, что Апостол не может их себе (в сердце) иначе представить, как своих соучастников в той благодати, какую послал ему Бог. А эта благодать или благодатный дар Божий составляют его узы, его выступление перед римской властью в качестве защитника Евангелия (таким образом, выражение "в узах моих, при защищении и утверждении благовествования" мы ставим после слова "в благодати": те слова разъясняют, что Апостол понимает под благодатью). - Бог - свидетель... Эти слова Апостол прибавляет для того, чтобы показать, что он сказал не слишком много, когда говорил, что всех филиппийцев имеет в своем сердце. - Любовью Иисуса Христа - точнее: утробою (внутренними чувствами - splagcna) Христа, с Которым Апостол находится в тесном общении (ср. Гал II:20). Такая любовь крепка, бескорыстна и неизменна и простирается до готовности положить жизнь за друзей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Affection and Hope.A. D. 62.
7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, v. 7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers--their receiving benefit by their ministry. Or, "You are partakers of my grace, you have joined with me in doing and suffering." They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart--dia to echein me en te kardia hymas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them--to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this (v. 8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them (v. 4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it."
Adam Clarke: Commentary on the Bible - 1831
1:7: It is meet for me to think this - Εστι δικαιον· It is just that I should think so, because I have you in my heart - you live in my warmest love and most affectionate remembrance.
Inasmuch as both in my bonds - Because you have set your hearts upon me in my bonds, sending Epaphroditus to minister to me in my necessities, Phi 2:25, and contributing of your own substance to me, Phi 4:14, sending once and again to me while I was in bonds for the defense of the faith, Phi 4:15, Phi 4:16; those things which being a sweet savor, a sacrifice well pleasing and acceptable to God, Phi 4:18, confirm my hope concerning you; especially when I find you yet standing firm under the like afflictions, having the same conflict which ye saw in me, when I was among you, Act 16:12, etc., and now hear to be in me, Phi 1:30. Whitby.
Albert Barnes: Notes on the Bible - 1834
1:7: 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; Phi 4:10, Phi 4:14, Phi 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 Ti2 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 Phi 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: it is: Co1 13:7; Th1 1:2-5, Th1 5:5; Heb 6:9, Heb 6:10
because: Co2 3:2, Co2 7:3
I have you in my heart: or, ye have me in your heart, Gal 5:6; Jo1 3:14
as: Act 16:23-25, Act 20:23; Eph 3:1, Eph 4:1, Eph 6:20; Col 4:3, Col 4:18; Ti2 1:8, Ti2 2:9; Heb 10:33, Heb 10:34
and in: Phi 1:17, Phi 4:14
partakers of my: or, partakers with me of, Phi 1:5; Co1 9:23; Heb 3:1; Pe1 4:13, Pe1 5:1
Geneva 1599
1:7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my (e) bonds, and in the defence and confirmation of the gospel, ye all are partakers of my (f) grace.
(e) A true proof of a true knitting together with Christ.
(f) He calls his bonds "grace", as though he had received some singular benefit.
John Gill
1:7 Even as it is meet for me to think this of you all,.... Some connect these words with Phil 1:3; as if the apostle's sense was, that it became him to be thus affected to them, and mindful of them in his prayers, to make request for them with joy, and give thanks for their fellowship in the Gospel, and continuance in it; but they seem rather to refer to his confidence of the good work begun in them, being performed until the day of Christ, and which was but just and right in him to entertain and assert; and may be understood either of a judgment of faith, or a judgment of charity: in a judgment of faith the apostle might be confident, and so may every other man, that all that believe in Christ truly, and have a good work begun in them, that shall be finished; for nothing is more certain, nor is there anything that a man can be more confident of, than this, that he that believes in Christ shall be saved; and this the apostle was fully persuaded of with respect to everyone in this church, that was a believer in Christ; and in a judgment of charity, it was meet and proper, just and right, to think, judge, hope, and believe so of everyone of them, since there was nothing in their profession, conduct, and conversation, showing the contrary:
because I have you in my heart; or "you have me in your heart"; and either reading carries in it a reason why it was fit and right that he should so think and judge concerning them; because they were, as the Syriac version renders it, "put" or "laid" upon his heart; whenever he was at the throne of grace, his heart was enlarged on their account, his affections were wonderfully drawn out towards them, and they were ever in his mind, "both in his bonds, and in the defence of the Gospel"; whether in the prison, or in the pulpit, or whatever he was about in the cause or affairs of religion, they were in his heart and thoughts; from whence he concluded they must belong to God, the good work must be in them, and would be performed; it is a token for good when the Lord lays the case of any upon the hearts of his ministers, or any of his people; and also, because they had him in their hearts, they were affectionate to him, ever thoughtful and mindful of him; and had lately given a specimen of their love to him, as a servant of Christ, and prisoner of the Lord; and as they, so he might know, that they had passed from death to life, because they loved the brethren, and him in particular for his works' sake, who had been an useful instrument in the hand of God among them: and another reason follows,
inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of my grace; or "partakers with me of grace"; meaning either that they were partakers of the same electing, redeeming, adopting, justifying, pardoning, and regenerating grace, as he was; had obtained the same like precious faith in Christ, and knowledge of him, as he had, though not to the same degree; and therefore might well be assured of the performance of the good work in them, having no more to doubt of their salvation than of his own: or rather by "grace", or as the Vulgate Latin version reads it, "joy", he designs his sufferings for Christ, and the sake of his Gospel; which he so calls, because it was given him by God, as a token of his favour, and a mark of honour and respect, to suffer for Christ, as well as believe in him; and therefore rejoiced that he was counted worthy to suffer shame for his name. Now these Philippians were partakers with him of this, both in his "bonds", by sympathizing with him, praying for him, sending relief unto him, and by suffering such like things themselves; and "in the defence and confirmation of the Gospel", whether by suffering, preaching, or writing; they stood by him, encouraged and assisted him, when others forsook him, and laid difficulties and discouragements in his way; on account of all which it was but meet and proper he should entertain such sentiments of them as before expressed.
John Wesley
1:7 As it is right for me to think this of you all - Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Phil 1:29-30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel. It is not improbable that, after they had endured that great trial of affliction, God had sealed them unto full victory, of which the apostle had a prophetic sight.
Robert Jamieson, A. R. Fausset and David Brown
1:7 meet--Greek, "just."
to think this--to have the prayerful confidence I expressed (Phil 1:4-6).
of you--literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.
because, &c.--Punctuate and translate, "Because I have you in my heart (so Phil 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart . . . being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2Cor 3:2; 2Cor 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Acts 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Phil 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Phil 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Phil 1:28-30), and by imparting to me of your substance (Phil 4:15). It is natural and right for me thus confidently to pray in your behalf. (ELLICOTT, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.
1:81:8: Վկա՛յ է ինձ Աստուած, ո՛րպէս անձկացեալ եմ առ ձեզ ամենեսին գթո՛վքն Քրիստոսի Յիսուսի[4407]։ [4407] Ոմանք. Վկայէ ինձ Աստուած առ ձեզ յամենեսին։
8 Վկայ է ինձ Աստուած, թէ ինչպէ՜ս եմ կարօտել ձեզ բոլորիդ Քրիստոս Յիսուսի գորովով:
8 Քանզի վկայ է Աստուած, որ շատ փափաքներ ունիմ ձեր ամենուն համար Քրիստոս Յիսուսին գութովը։
[2]Վկայ է ինձ Աստուած, որպէս անձկացեալ եմ առ ձեզ ամենեսին գթովքն Քրիստոսի Յիսուսի:

1:8: Վկա՛յ է ինձ Աստուած, ո՛րպէս անձկացեալ եմ առ ձեզ ամենեսին գթո՛վքն Քրիստոսի Յիսուսի[4407]։
[4407] Ոմանք. Վկայէ ինձ Աստուած առ ձեզ յամենեսին։
8 Վկայ է ինձ Աստուած, թէ ինչպէ՜ս եմ կարօտել ձեզ բոլորիդ Քրիստոս Յիսուսի գորովով:
8 Քանզի վկայ է Աստուած, որ շատ փափաքներ ունիմ ձեր ամենուն համար Քրիստոս Յիսուսին գութովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Бог--свидетель, что я люблю всех вас любовью Иисуса Христа;
1:8  μάρτυς γάρ μου ὁ θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις χριστοῦ ἰησοῦ.
1:8. μάρτυς (a-witness) γάρ (therefore) μου (of-me) ὁ (the-one) θεός, (a-Deity,"ὡς (as) ἐπιποθῶ (I-yearn-upon-unto) πάντας ( to-all ) ὑμᾶς (to-ye) ἐν (in) σπλάγχνοις (unto-bowels) Χριστοῦ (of-Anointed) Ἰησοῦ. (of-an-Iesous)
1:8. testis enim mihi est Deus quomodo cupiam omnes vos in visceribus Christi IesuFor God is my witness how I long after you all in the bowels of Jesus Christ.
8. For God is my witness, how I long after you all in the tender mercies of Christ Jesus.
For God is my record, how greatly I long after you all in the bowels of Jesus Christ:

8: Бог--свидетель, что я люблю всех вас любовью Иисуса Христа;
1:8  μάρτυς γάρ μου ὁ θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις χριστοῦ ἰησοῦ.
1:8. testis enim mihi est Deus quomodo cupiam omnes vos in visceribus Christi Iesu
For God is my witness how I long after you all in the bowels of Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: For God is my record - I call God to witness that I have the strongest affection for you, and that I love you with that same kind of tender concern with which Christ loved the world when he gave himself for it; for I am even ready to be offered on the sacrifice and service of your faith, Phi 2:17.
Albert Barnes: Notes on the Bible - 1834
1:8: For God is my record - My witness; I can solemnly appeal to him.
How greatly I long after you all - To see you; and how much I desire your welfare.
In the bowels of Jesus Christ - The word "bowels," in the Scriptures denotes the upper viscera - the region of the heart and lungs: see the notes at Isa 16:11. That region was regarded as the seat of affection, sympathy, and compassion, as the heart is with us. The allusion here is to the sympathy, tenderness, and love of the Redeemer; and probably the meaning is, that Paul regarded them with something of the affection which the Lord Jesus had for them. This was the tenderest and strongest expression which he could find to denote the ardor of his attachment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: God: Rom 1:9, Rom 9:1; Gal 1:20; Th1 2:5
how: Phi 2:26, Phi 4:1; Co2 13:9; Gal 4:19; Col 2:1; Th1 2:8; Ti2 1:4
in: Phi 2:1; Isa 16:11, Isa 63:15; Jer 31:20; Luk 1:78 *marg. Co2 6:12, Co2 7:15 *marg. Col 3:12; Plm 1:12, Plm 1:20; Jo1 3:17
Geneva 1599
1:8 (2) For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
(2) He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.
John Gill
1:8 For God is my record,.... Which is all one as swearing by him; it is in form of an oath, being a solemn appeal to him as the searcher of hearts, for the uprightness of his mind, the sincerity of his expressions, and the strength of his affections:
how greatly I long after you all; the common members, as well as the bishops and deacons, the weak as well as the strong believers, the poor as well as the rich; the apostle's respects were universal, and without distinction: he longed after their spiritual welfare, an increase of gifts and grace among them; he was their spiritual father, and he hankered after them; as parents after their children; he longed to see them, that he might enjoy their company and conversation, have communion with them, and impart some spiritual gift unto them: and this he did
in the bowels of Jesus Christ; not with an human and carnal affection, but with a Christian and spiritual one; with a love which came from Christ, and was in imitation of him, and on account of their being in him, loved by him, belonging to him, and being believers in him: it was in the most tender manner that he loved them, and was affected to them; the phrase denotes, that his love towards them was internal, in his heart, and was most tender and strong; and like to that tender concern Christ had for them, and which he stirred up in him.
John Wesley
1:8 I long for you with the bowels of Jesus Christ - In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Confirmation of Phil 1:7.
record--that is, witness.
in the bowels of Jesus Christ--"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jer 31:20) of Paul, but of Jesus Christ" [BENGEL]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [ALFORD].
1:91:9: Եւ զայն աղօթս առնեմ. զի սէրն ձեր եւ՛ս քան զեւս առաւե՛լ լիցի ՚ի գիտութեան եւ յամենայն իմաստութեան[4408]. [4408] Ոմանք. Եւ զայս աղօթս... առաւել լիցին ՚ի գիտութիւն... իմաստութիւն։
9 Եւ ահա այս աղօթքն եմ անում. թող ձեր սէրը աւելի եւ աւելի առատանայ գիտութեան եւ ամենայն իմաստութեան մէջ,
9 Եւ կ’աղօթեմ որ ձեր սէրը հետզհետէ աւելի շատնայ գիտութիւնով ու իմաստութիւնով,
Եւ զայն աղօթս առնեմ, զի սէրն ձեր եւս քան զեւս առաւել լիցի ի գիտութեան եւ յամենայն իմաստութեան:

1:9: Եւ զայն աղօթս առնեմ. զի սէրն ձեր եւ՛ս քան զեւս առաւե՛լ լիցի ՚ի գիտութեան եւ յամենայն իմաստութեան[4408].
[4408] Ոմանք. Եւ զայս աղօթս... առաւել լիցին ՚ի գիտութիւն... իմաստութիւն։
9 Եւ ահա այս աղօթքն եմ անում. թող ձեր սէրը աւելի եւ աւելի առատանայ գիտութեան եւ ամենայն իմաստութեան մէջ,
9 Եւ կ’աղօթեմ որ ձեր սէրը հետզհետէ աւելի շատնայ գիտութիւնով ու իմաստութիւնով,
zohrab-1805▾ eastern-1994▾ western am▾
1:99: и молюсь о том, чтобы любовь ваша еще более и более возрастала в познании и всяком чувстве,
1:9  καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει,
1:9. καὶ (And) τοῦτο (to-the-one-this) προσεύχομαι ( I-goodly-hold-toward ,"ἵνα (so) ἡ (the-one) ἀγάπη (an-excessing-off) ὑμῶν (of-ye) ἔτι (if-to-a-one) μᾶλλον (more-such) καὶ (and) μᾶλλον (more-such) περισσεύῃ (it-might-about-of) ἐν (in) ἐπιγνώσει (unto-an-acquainting-upon) καὶ (and) πάσῃ (unto-all) αἰσθήσει, (unto-a-comprehending,"
1:9. et hoc oro ut caritas vestra magis ac magis abundet in scientia et omni sensuAnd this I pray: That your charity may more and more abound in knowledge and in all understanding:
9. And this I pray, that your love may abound yet more and more in knowledge and all discernment;
And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment:

9: и молюсь о том, чтобы любовь ваша еще более и более возрастала в познании и всяком чувстве,
1:9  καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει,
1:9. et hoc oro ut caritas vestra magis ac magis abundet in scientia et omni sensu
And this I pray: That your charity may more and more abound in knowledge and in all understanding:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Благодарение здесь, как и в других посланиях, переходит в молитвенное ходатайство о читателях. Апостол с величайшей мягкостью указывает читателям, чего им еще не хватает. Из любви он желает большего познания или точнее большей сознательности (epignoshV) и чувства, т. е. большего нравственного такта (aisqhseiV), чтобы они не обращали ее на недостойных, не делали каким-то безразличным снисхождением одинаково ко всем без изъятия [Под "чувством", по Майеру, можно разуметь также духовную опытность, опытное ознакомление с делом, похожую на ту, которую мы получаем, когда попробуем плод, который нам предлагается. Мы знаем уже по виду, какой это плод, но действительный вкус его узнаем только попробовав его. Опытность такая стоит выше знания, потому что последнее простирается более на форму, вид, цвет предметов, а опытность дает нам познание о существе вещи. Любовь, о которой здесь говорит Апостол, необходимо не только познать, но и испытать. А так как познание может быть самостоятельным делом человека, а опытность дается от Бога - Бог дает нам испытать и любовь Его, сообщая ее нам, - то Апостол считает нужным молить Бога не только о сообщении филиппийцам познания любви, но и еще более опытного с ней ознакомления. Для последнего всего более необходима молитва к Богу].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Affection and Hope.A. D. 62.
9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom. x. 2; John xvi. 2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (v. 10); or, as it is in the margin, Try the things which differ; eis to dokimazein humas ta diapheronta, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Acts xxiii. 1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Acts xxiv. 16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph. v. 27), and present believers faultless before the presence of his glory with exceeding joy, Jude 24. 6. That they might be a fruitful useful people (v. 11): Being filled with the fruits of righteousness, &c. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus (2 Tim. ii. 1) and strengthened with might by his Spirit (Eph. iii. 16), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things (1 Peter iv. 11), and whatsoever we do we must do all to the glory of God, 1 Cor. x. 31. It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.
Adam Clarke: Commentary on the Bible - 1831
1:9: This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains.
In knowledge - Of God's nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel.
And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.
Albert Barnes: Notes on the Bible - 1834
1:9: And this I pray - We pray for those whom we love, and whose welfare we seek. We desire their happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favors.
That your love may abound ... - Love to God; love to one another; love to absent Christians; love to the world. This is an appropriate subject of prayer. We cannot wish and pray for a better thing for our Christian friends, than that they may abound in love. Nothing will promote their welfare like this; and we had better pray for this, than that they may obtain abundant riches, and share the honors and pleasures of the world.
In knowledge - The idea is, that he wished them to have intelligent affection. It should not be mere blind affection, but that intelligent love which is based on an enlarged view of divine things - on a just apprehension of the claims of God.
And in all judgment - Margin, "sense;" compare the notes at Heb 5:14. The word here means, the power of discerning; and the meaning is, that he wished that their love should be exercised with proper discrimination. It should be in proportion to the relative value of objects; and the meaning of the whole is, that the wished their religion to be intelligent and discriminating; to be based on knowledge, and a proper sense of the relative value of objects, as well as to be the tender affection of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: this: Phi 1:4
your: Phi 3:15, Phi 3:16; Job 17:9; Pro 4:18; Mat 13:31-33; Co2 8:7; Th1 3:12, Th1 4:1, Th1 4:9, Th1 4:10; Th2 1:3; Plm 1:6; Pe1 1:22
in knowledge: Co1 14:20; Eph 5:17; Col 1:9, Col 3:10; Pe2 1:5, Pe2 1:6, Pe2 3:18
judgment: or, sense, Heb 5:14 *Gr.
Geneva 1599
1:9 (3) And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;
(3) He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.
John Gill
1:9 And this I pray, that your love may abound yet more and more,.... As a proof of his great affection for them, he puts up this petition on their account; which supposes that they had love, as they must certainly have, since the good work of grace was begun in them; for wherever the work of the Spirit of God is, there is love, which is a fruit of the Spirit; and where there is not love, there cannot be that good work; for it signifies nothing what a man says, nor what he has, nor what he does, if love be wanting; but this grace was in these Philippians, they had love to God, to Christ, to one another, to all the saints, and to the ministers of the Gospel, and particularly to the apostle, of which they had lately given him a proof: and it also supposes, that this grace, which was implanted in them in regeneration, was in exercise, which is meant by its "abounding"; it was not only a principle in the heart, and expressed by the mouth, but it was in action; it lay not in word, and in tongue, but showed itself towards the objects of it in deed and in truth; and it was in a very larger and lively exercise; it abounded, it flowed and overflowed; it rose up out of the heart, as water out of a fountain; it was as grace is said to be, a well of living water, springing up, and spreading itself various ways; wherefore the apostle did not pray that they might have love, nor merely that their love might abound, but that it might abound "yet", might continue to abound, that there might be no stop put to its flow and exercise, and so concerns the perseverance of it, and its actings; and that it might abound "more and more"; which regards the increase of it, and enlargement of its exercise. The Syriac version reads it, that it "may be multiplied and abound"; intimating, that spiritual love cannot be exceeded in; there is no going to an extreme in the exercise of it; natural love may, but not spiritual; God and Christ can never be loved too much, nor saints, as saints, though they may as men: wherefore let love abound ever so much to these objects, it is capable of abounding more and more, without any danger of excess; and it is to be wished for; for where it is ever so large and abundant in its actings, it is not perfect, nor will it be in this life; so that there is always room for such a petition; besides, the apostle knew how apt love is to grow cold, and saints to sink in their spiritual affections through the prevalence of sin, the cares of the world, and temptations of Satan: he adds,
in knowledge and in all judgment; that is, either with knowledge and judgment; and the sense be, that as their love abounded, so their knowledge might be increased, and their judgment in spiritual things be better informed and established. Some Christians are more affectionate, and less knowing; others are more knowing, and less affectionate; it is well when love and knowledge go and keep pace together: or it may be rendered "by knowledge", suggesting, that love is increased thereby, which is true; for the more saints know of God and Christ, the more they love them; and the more they know of one another's grace and experience, the more they love each other: by "knowledge" may be meant the knowledge of God; not that which is general, is by the light of nature, and is very obscure and insufficient to salvation; but that which is special, is of God in Christ, as a God gracious and merciful, as a covenant God and Father in him; and which at best is imperfect, and needs increasing: and also knowledge of Christ; not general, notional, and speculative, as that he is the Son of God, the Messiah, and Saviour of the world in common; but that which is special, spiritual, and saving; and which is a knowledge of approbation, whereby a soul approves of Christ above all others, as a Saviour; a fiducial one, whereby it trusts in him, and commits itself to him; an experimental and practical one, to which is joined a cheerful obedience to his commands and ordinances, and becomes an appropriating one; yet is in this life imperfect, and so needs increasing; and all means should be used in order thereunto: moreover, the knowledge of one another may be included; an increase of which is necessary to promote brotherly love, and make communion with one another delightful and profitable. By all "judgment", or "sense", as in the Greek text, is designed a spiritual apprehension, judgment, and sensation of things. The Syriac version renders it, "all spiritual understanding", and may intend a spiritual perception, and sense of the love of God shed abroad in the heart, an enlarged experience of the grace of God, and particularly faith, which is expressed by all the live senses; as by "seeing" the Son, the glory, fulness, suitableness, and excellency of him, and the unseen glories of another world; by "hearing" the joyful sound, the voice of Christ in the Gospel, so as to understand and distinguish it; by "smelling" a sweet smell in the person, blood, righteousness, and sacrifice of Christ, which are of a sweet smelling savour to faith, as are also the things of God, and of the Spirit of God; and by "tasting" how good the Lord is, how sweet is his word, and delicious his fruit; and by "feeling", laying hold on Christ, embracing and handling him, the word of life: and now a believer having these his spiritual senses exercised, he is capable of discerning between good and evil, and so of approving things most excellent; which is the end of this petition, as appears from the following words.
John Wesley
1:9 And this I pray, that your love - Which they had already shown. May abound yet more and more - The fire which burned in the apostle never says, It is enough. In knowledge and in all spiritual sense - Which is the ground of all spiritual knowledge. We must be inwardly sensible of divine peace, joy, love; otherwise, we cannot know what they are.
Robert Jamieson, A. R. Fausset and David Brown
1:9 The subject of his prayer for them (Phil 1:4).
your love--to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Phil 2:2; Phil 4:2).
knowledge--of doctrinal and practical truth.
judgment--rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.
1:101:10: ընտրել ձեզ զլաւն, զի իցէք հաստատունք եւ առանց գայթագղութեան ՚ի յաւուրն Քրիստոսի[4409]. [4409] Ոմանք. ՚Ի յաւրն Քրիստոսի։
10 որպէսզի դուք լաւն ընտրէք, հաստատուն մնաք եւ առանց գայթակղութեան լինէք Քրիստոսի օրուայ համար՝
10 Որպէս զի դուք լաւ բաները ընտրէք, որպէս զի մինչեւ Քրիստոսին օրը անկեղծ եւ առանց գայթակղութեան ըլլաք.
ընտրել ձեզ զլաւն, զի իցէք [3]հաստատունք եւ առանց գայթակղութեան յօրն Քրիստոսի:

1:10: ընտրել ձեզ զլաւն, զի իցէք հաստատունք եւ առանց գայթագղութեան ՚ի յաւուրն Քրիստոսի[4409].
[4409] Ոմանք. ՚Ի յաւրն Քրիստոսի։
10 որպէսզի դուք լաւն ընտրէք, հաստատուն մնաք եւ առանց գայթակղութեան լինէք Քրիստոսի օրուայ համար՝
10 Որպէս զի դուք լաւ բաները ընտրէք, որպէս զի մինչեւ Քրիստոսին օրը անկեղծ եւ առանց գայթակղութեան ըլլաք.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: чтобы, познавая лучшее, вы были чисты и непреткновенны в день Христов,
1:10  εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν χριστοῦ,
1:10. εἰς (into) τὸ (to-the-one) δοκιμάζειν (to-assess-to) ὑμᾶς (to-ye) τὰ (to-the-ones) διαφέροντα , ( to-bearing-through ,"ἵνα (so) ἦτε (ye-might-be) εἰλικρινεῖς ( sun-separated ) καὶ (and) ἀπρόσκοποι ( un-felled-toward ) εἰς (into) ἡμέραν (to-a-day) Χριστοῦ, (of-Anointed,"
1:10. ut probetis potiora ut sitis sinceres et sine offensa in diem ChristiThat you may approve the better things: that you may be sincere and without offence unto the day of Christ:
10. so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ;
That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ:

10: чтобы, познавая лучшее, вы были чисты и непреткновенны в день Христов,
1:10  εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν χριστοῦ,
1:10. ut probetis potiora ut sitis sinceres et sine offensa in diem Christi
That you may approve the better things: that you may be sincere and without offence unto the day of Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Благодаря этим свойствам любви, филиппийцы и на суда Христовом явятся чистыми (сердцем) и непреткновенными, т. е. со стороны своего поведения ни для кого не соблазнительными (aproskopoi).
Adam Clarke: Commentary on the Bible - 1831
1:10: That ye may approve things that are excellent - Εις το δοκιμαζειν ὑμας τα διαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things.
That ye may be sincere - Ἱνα ητε ειλικρινεις. The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendor of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A metaphor," says Mr. Leigh, "taken from the usual practice of chapmen, in the view and choice of their wares, that bring them forth into the light and hold up the cloth against the sun, to see if they can espy any default in them. Pure as the sun." Be so purified and refined in your souls, by the indwelling Spirit, that even the light of God shining into your hearts, shall not be able to discover a fault that the love of God has not purged away.
Our word sincerity is from the Latin sinceritas, which is compounded of sine, without, and cera, wax, and is a metaphor taken from clarified honey; for the mel sincerum, pure or clarified honey, is that which is sine cera, without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin.
Without offense - Απροσκοποι· Neither offending God nor your neighbor; neither being stumbled yourselves, nor the cause of stumbling to others.
Till the day of Christ - Till he comes to judge the world, or, till the day in which you are called into the eternal world. According to this prayer, a man, under the power and influence of the grace of God, may so love as never to offend his Maker, to the latest period of his life. Those who deny this, must believe that the Spirit of God either cannot or will not do it; or, that the blood of Christ cannot cleanse from all unrighteousness. And this would be not only antiscriptural, but also blasphemous.
Albert Barnes: Notes on the Bible - 1834
1:10: That ye may approve things - Margin, "Or, try." The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished them so to try the things that were of real value, as to discern that which was true and genuine.
That are excellent - Margin: Or, "differ." The margin here more correctly expresses the sense of the Greek word. The idea is, that he wished them to be able to distinguish between things that differed from each other; to have an intelligent apprehension of what was right and wrong - of what was good and evil. He would not have them love and approve all things indiscriminately. They should be esteemed according to their real value. It is remarkable here how anxious the apostle was not only that they should be Christians, but that they should be intelligent Christians, and should understand the real worth and value of objects.
That ye may be sincere - See the notes at Eph 6:24. The word used here - εἰλικρινής eilikrinē s - occurs nowhere else in the New Testament, except in Pe2 3:1, where it is rendered "pure." The noun εἰλικρίνεια eilikrineia, however, occurs in Co1 5:8; Co2 1:12; Co2 2:17; in all which places it is rendered "sincerity." The word properly means, "that which is judged in sunshine" εἵλῃ κρίνω heilē krinō; and then "that which is clear and manifest." It is that over which there are no clouds; which is not doubtful and dark; which is pure and bright. The word "sincere" means literally without wax (sine cera); that is, honey which is pure and transparent. Applied to Christian character, it means that which is not deceitful, ambiguous, hypocritical; that which is not mingled with error, worldliness, and sin; that which does not proceed from selfish and interested motives, and where there is nothing disguised. There is no more desirable appellation that can be given to a man than to say that he is sincere - a sincere friend, benefactor, Christian; and there is nothing more lovely in the character of a Christian than sincerity. It implies:
(1) that he is truly converted - that he has not assumed Christianity as a mask;
(2) that his motives are disinterested and pure;
(3) that his conduct is free from double-dealing, trick, and cunning;
(4) that his words express the real sentiments of his heart;
(5) that he is true to his word, and faithful to his promises; and,
(6) that he is always what he professes to be. A sincere Christian would bear to have the light let in upon him always; to have the emotions of his heart seen; to be scanned everywhere, and at all times, by people, by angels, and by God.
And without offence - Inoffensive to others. Not injuring them in property, feelings, or reputation. This is a negative virtue, and is often despised by the world. But it is much to say of a man that he injures no one; that neither by example, nor opinions, nor conversation, he leads them astray; that he never does injustice to their motives, and never impedes their influence; that he never wounds their feelings, or gives occasion for hard thoughts; and that he so lives that all may see that his is a blameless life.
Till the day of Christ - See the notes at Phi 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: ye: Isa 7:15, Isa 7:16; Amo 5:14, Amo 5:15; Mic 3:2; Joh 3:20; Rom 2:18, Rom 7:16, Rom 7:22, Rom 8:7; Rom 12:2, Rom 12:9
approve things that are excellent: or, try things that differ, Job 12:11, Job 34:3; Rom 12:2; Co2 11:13-15; Eph 5:10; Th1 5:21; Heb 5:12-14; Jo1 4:1; Rev 2:2
that ye may be: Phi 1:16; Gen 20:5; Jos 24:14; Joh 1:47; Act 24:16; Co2 1:12, Co2 2:17, Co2 8:8; Eph 4:15 *marg. Eph 5:27, Eph 6:24; Th1 3:13, Th1 5:23
without: Mat 16:23, Mat 18:6, Mat 18:7, Mat 26:33; Rom 14:20, Rom 14:21, Rom 16:17; Co1 8:13, Co1 10:32; Co2 6:3; Gal 5:11; Th1 3:13
till: Co1 1:8
John Gill
1:10 That ye may approve things that are excellent,.... Or "try things that differ". There are some things that differ one from other; as morality and grace, earthly things, and heavenly things, carnal and spiritual, temporal and eternal things, law and Gospel, the doctrines of men, and the doctrines of Christ; all which differ as much as chaff and wheat, as gold, silver, precious stones, and wood, hay, stubble. These are to be tried and proved; they are not to be received without distinction, but should be examined, which is right and best to be chosen and preferred; and to such trial and examination it is necessary that a man should be transformed, by the renewing of his mind, that he should have spiritual light, knowledge, and experience, have his spiritual senses exercised to discern the difference of things, and also the guidance, direction, and influence of the Spirit of God: and this trial must be made, not according to carnal reason, and the judgment and dictates of it; for the most excellent things are above it, and out of its sphere, and therefore judged foolish, and rejected by it; but according to the word of God, the Scriptures of truth, in the light of the divine Spirit, and with spiritual judgment and sense; when some things will be found excellent, as Christ, and the knowledge of him in his person, offices, grace, righteousness, blood, sacrifice, and satisfaction, and the several truths of the Gospel relating to peace, pardon, justification, adoption, sanctification, and eternal life; and of the several doctrines of the Gospel, some will appear in their nature and use more excellent than others, more grand and sublime; such as concern the sovereign and distinguishing grace of God, the glory of Christ, and the salvation of the elect; some being milk for babes, others meat for strong men. And these being tried and proved, first by the word of God, and then by the experience of the saints, are to be approved above thousands of gold and silver, and esteemed more than our necessary food; even the sincere milk of the word, as it is by newborn babes, as well as the strong meat of it by the adult, and all to be highly valued and abode by, and held fast,
That ye may be sincere; or "pure", as the Syriac version renders it; pure as the sun, discerned and judged by the light of it, as the word signifies, which discovers motes, faults, and flaws; in which, some think, is a metaphor taken either from the eagle, which holds up its young against the sun, and such as can bear the light of it she retains as her own, but such that cannot she rejects as a spurious brood; or from persons in business, who hold up the goods they are buying to the sun, to see if they can observe any fault in them: so such may be said to be sincere, or pure, who are pure in heart, life, and conversation, whose principles and practices will bear the test of light; such are sincere, who are like honey without wax, and fine flour without leaven, that have no mixture of corruption in doctrine, life, or manners; whose grace is genuine and right; whose faith is unfeigned; whose love to God, and Christ, and one another, is without dissimulation; whose hope is lively, and of a soul purifying nature, and is built on a good foundation; and whose repentance is attended with genuine effects, and proper fruits; whose principles are unmixed; who do not corrupt or adulterate the word of God, but desire and retain the sincere milk of it, and hold the mystery of the faith in a pure conscience; whose worship is also pure and spiritual, who worship God in spirit and truth, under the influence, and by the assistance of the Spirit of God, and with their whole hearts and spirits, and according to the truth of the Gospel; who keep the ordinances as they were delivered, without any human inventions, corruptions, and mixtures; who are sincere in their hearts, pure and sound in heart, simple, plain hearted, and single eyed; choose to be good, rather than seem to be so; whose desires after God, and divine things, and whose affections for them, are true and real, and proceed from the bottom of their hearts; and who have their conversation in the world by the grace of God, in simplicity and godly sincerity; and such the apostle wishes these saints to be, and adds,
and without offence until the day of Christ; to God, as considered in the righteousness of Christ, in which they are perfectly without offence, and will always continue so; or in their walk and conversation before God, in which, though they may in many things offend, yet not be guilty of any notorious iniquity, and much less of living in it: and to themselves, to their own consciences, exercising a conscience void of offence towards God and men; acting according to that light they have received, and those principles they have embraced and professed; desiring to be kept from all evil, that it might not grieve and wound them; and doing nothing in things of an indifferent nature, with offence, or against the dictates of conscience, and to the violation of it: and also to others, to Jew or Gentile, to the world, or to the church of God, by avoiding every thing that is offensive to either; not good things, but evil ones, and those that are indifferent; that peace may be preserved, and their own good may not be evil spoken of; that the children of God may not be grieved, staggered, and stumbled, nor sinners hardened, or have any occasion to blaspheme. The phrase denotes an harmless life and conversation, and a continuance in it to the end, to the day of death, or coming of our Lord, which is to be loved, longed, wished, and looked for, and to be always had in view; and that to engage to a becoming life and conversation, with sincerity, and without offence, since in that day all hearts and actions will be exposed and laid open.
John Wesley
1:10 That ye may try - By that spiritual sense. The things that are excellent - Not only good, but the very best; the superior excellence of which is hardly discerned, but by the adult Christian. That ye may be inwardly sincere - Having a single eye to the very best things, and a pure heart. And outwardly without offence - Holy, unblamable in all things.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Rom 2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?
sincere--from a Greek root. Examined in the sunlight and found pure.
without offence--not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.
till--rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.
1:111:11: լցեա՛լ պտղո՛վք արդարութեան ՚ի ձեռն Յիսուսի Քրիստոսի, ՚ի փառս եւ ՚ի գովեստ Աստուծոյ։
11 լցուած արդարութեան պտուղներով, Յիսուս Քրիստոսի միջոցով, ի փառս եւ ի գովութիւն Աստծու:
11 Արդարութեան պտուղներով լեցուած Յիսուս Քրիստոսին ձեռքով՝ Աստուծոյ փառքին ու գովեստին համար։
լցեալ պտղովք արդարութեան ի ձեռն Յիսուսի Քրիստոսի ի փառս եւ ի գովեստ Աստուծոյ:

1:11: լցեա՛լ պտղո՛վք արդարութեան ՚ի ձեռն Յիսուսի Քրիստոսի, ՚ի փառս եւ ՚ի գովեստ Աստուծոյ։
11 լցուած արդարութեան պտուղներով, Յիսուս Քրիստոսի միջոցով, ի փառս եւ ի գովութիւն Աստծու:
11 Արդարութեան պտուղներով լեցուած Յիսուս Քրիստոսին ձեռքով՝ Աստուծոյ փառքին ու գովեստին համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: исполнены плодов праведности Иисусом Христом, в славу и похвалу Божию.
1:11  πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ ἰησοῦ χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ.
1:11. πεπληρωμένοι ( having-had-come-to-be-en-filled ) καρπὸν (to-a-fruit) δικαιοσύνης (of-a-course-belongedness) τὸν (to-the-one) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) εἰς (into) δόξαν (to-a-recognition) καὶ (and) ἔπαινον (to-a-laudation-upon) θεοῦ. (of-a-Deity)
1:11. repleti fructu iustitiae per Christum Iesum in gloriam et laudem DeiFilled with the fruit of justice, through Jesus Christ, unto the glory and praise of God.
11. being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God:

11: исполнены плодов праведности Иисусом Христом, в славу и похвалу Божию.
1:11  πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ ἰησοῦ χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ.
1:11. repleti fructu iustitiae per Christum Iesum in gloriam et laudem Dei
Filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Но последней целью деятельности христианина и желаний Апостола является слава Божии. Если в самом деле Бог признает христиан на суде чистыми, то результатам этого в конце концов будет прославление Самого же Бога, Который послал людям Христа, давшего им силы творить дела праведности. Так отнимает Апостол у читателей всякий повод к сомнению.
Adam Clarke: Commentary on the Bible - 1831
1:11: Being filled with the fruits of righteousness - By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, πεπληρωμενοι, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man.
By Jesus Christ - That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit.
Unto the glory and praise of God - God being honored when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord.
Albert Barnes: Notes on the Bible - 1834
1:11: Being filled with the fruits of righteousness - That which righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits are - honesty, truth, charity, kindness, meekness, goodness. The wish of the apostle is, that they might show abundantly by their lives that they were truly righteous. He does not refer to liberality merely, but to everything which true piety in the heart is fitted to produce in the life.
Which are by Jesus Christ -
(1) Which his religion is fitted to produce.
(2) which result from endeavoring to follow his example.
(3) which are produced by his agency on the heart.
Unto the glory and praise of God - His honor is never more promoted than by the eminent holiness of his friends; see the notes at Joh 15:8. If we wish, therefore, to honor God, it should not be merely with the lips, or by acts of prayer and praise; it should be by a life devoted to him. It is easy to render the service of the lips; it is far more difficult to render that service which consists in a life of patient and consistent piety; and in proportion to the difficulty of it, is its value in his sight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: filled: Phi 4:17; Psa 1:3, Psa 92:12-14; Isa 5:2; Luk 13:6-9; Joh 15:2, Joh 15:8, Joh 15:16; Rom 6:22; Rom 15:28; Co2 9:10; Gal 5:22, Gal 5:23; Eph 5:9; Col 1:6, Col 1:10; Heb 12:11; Jam 3:17, Jam 3:18
are: Psa 92:14, Psa 92:15; Isa 60:21, Isa 61:3, Isa 61:11; Mat 5:16; Joh 15:4, Joh 15:5; Co1 10:31; Eph 2:10; Col 1:6; Th2 1:12; Heb 13:15, Heb 13:16; Pe1 2:5, Pe1 2:9, Pe1 2:12, Pe1 4:10, Pe1 4:11, Pe1 4:14
unto: Joh 15:8; Eph 1:12, Eph 1:14
Geneva 1599
1:11 Being filled with the (g) fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.
John Gill
1:11 Being filled with the fruits of righteousness,.... Good works. Some think alms deeds, or acts of liberality and bounty, are here particularly intended; and that respect is had to the generosity of these Philippians to the apostle, and others: and true it is, that these are sometimes so called, as in 2Cor 9:10, but rather good works in general are meant, which are called "fruits", because, like fruits, they spring from a seed, even from the incorruptible seed of grace in the heart, implanted there in regeneration; and because they are owing, as the fruits of the earth are, to divine bounty and goodness, to the dews of grace, the rising and bright shining of the sun of righteousness, and to the south gale of the blessed Spirit, when brought forth aright; and also because they are pleasant and delightful, they are well pleasing to Christ, and are acceptable to God through Christ; and likewise, because they are profitable, not to God, but to men: and they are styled fruits of "righteousness", either of imputed righteousness, the righteousness of Christ imputed without works, the effects of which are good works; for nothing more strongly influences and engages men to the performance of good works, than a view of their free justification by the righteousness of Christ; hence there can be no justification by works, since these are the fruits and effects of justification, and not the cause: or of righteousness and holiness implanted in the soul by the Spirit of God, the new man, which is created unto good works, and in or unto righteousness and true holiness; and which naturally tends thereunto, and which stimulates and qualifies men for the performance of the same: or good works are so called, because they are performed by a righteous man; for as none but a good tree can bring forth good fruit, so none but a tree of righteousness can bear fruits of righteousness; or none but a righteous man do works of righteousness, which are truly such: or because they are such as are done according to the righteous law of God; for this is a necessary requisite of a good work, that it be according to the command and will of God; for otherwise, let it have never such a show of religion and goodness, it is no good work. The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, "fruit", in the singular number, but other copies and versions, read, "fruits"; and the apostle wishes, that these saints might be "filled" with them; that is, that they might be like trees laden with fruit, which have fruit on every branch, bough, and twig; that they might abound in the performance of them, be ready to, and fruitful in every good work; not doing a few of one sort only, but performing continually all manner of good works; and so be like fruitful trees that yield their fruit in their season, and do not cease from so doing, but still bring forth fruit, and that in large quantities:
which are by Jesus Christ; who is the green fir tree, from whom all fruit, as of grace, so of good works, is found; for all good works, which are truly and properly so, spring from union to Christ, and are owing to his grace: souls are married to Christ, that they may bring forth fruit unto God; they are created in him unto good works, and are ingrafted in him the true vine; and through abiding in him, and deriving life, grace, and strength from him, bear fruit, which otherwise they could not do: without Christ no good work can be performed; it is through him, strengthening his people, they do all they do; for they are insufficient to do anything of themselves, but his grace is sufficient for them, and his strength is made perfect in their weakness. He is the exemplar and pattern, according to which they do their good works; and they are motives drawn and taken from him, from his love, from the doctrines of grace relating to him, which are the most powerful, and do most strongly work upon the saints to perform these things; and which, under his grace, and the influence of it, are directed
unto the glory and praise of God: they are done by believers in Christ, not in order to obtain eternal life and happiness for themselves, which they know is the gift of God, and entirely owing to his free grace and abundant mercy; nor to gain honour and applause from men, but to glorify God; who is glorified when his people bring forth much fruit, and which also is the occasion of others glorifying him likewise: and this end is necessary to a good work, that it be done to the glory of God; for if anything else is in view and not that, let it have ever such an appearance of a good work, it is none at all: and indeed, here we have all the requisites of a good work; as that it should be done according to the righteous law and will of God; that it springs from a principle of grace and holiness; that it be performed in the name, grace, and strength of Christ, and with a view to the honour and glory of God. The Ethiopic version reads, "in" or "to his Christ's glory, and the praise of God"; and the Arabic version thus, "to the glory of God and his praise"; and so the design of the clause is to show, either that both the glory of Christ and the praise of God are concerned in every truly good work; or that the glory of God secretly, and his praise openly, are to be sought therein; even all honour and glory, an abundance of it, and that continually; ascribing nothing to ourselves, but attributing all to him, acknowledging, when we have done all we can, we are but unprofitable servants.
John Wesley
1:11 Being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God - Here are three properties of that sincerity which is acceptable to God: It must bear fruits, the fruits of righteousness, all inward and outward holiness, all good tempers, words, and works; and that so abundantly, that we may be filled with them. The branch and the fruits must derive both their virtue and their very being from the all - supporting, all - supplying root, Jesus Christ. As all these flow from the grace of Christ, so they must issue in the glory and praise of God.
Robert Jamieson, A. R. Fausset and David Brown
1:11 The oldest manuscripts read the singular, "fruit." So Gal 5:22 (see on Gal 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Eph 5:9) Jas 3:18, "the fruit of righteousness" (Heb 12:11); Rom 6:22, "fruit unto holiness."
which are--"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [CALVIN].
1:121:12: Կամիմ թէ գիտիցէ՛ք եղբարք. զի որ ինչ վասն իմ էր, եւ՛ս քան զեւ՛ս ՚ի յառաջադիմութիւն աւետարանին եկն[4410]. [4410] Ոմանք. Կամիմ զի գիտիցէք։
12 Ուզում եմ, որ գիտենաք, եղբայրնե՛ր, թէ ինչ որ ինձ պատահեց, աւելի շուտ Աւետարանի առաջընթացին ծառայեց.
12 Կ’ուզեմ որ գիտնաք, եղբայրնե՛ր, թէ ինչ որ ինծի պատահեցաւ՝ ա՛լ աւելի աւետարանին յառաջդիմութեանը պատճառ եղաւ.
Կամիմ թէ գիտիցէք, եղբարք, զի որ ինչ վասն իմ էր, եւս քան զեւս ի յառաջադիմութիւն աւետարանին եկն:

1:12: Կամիմ թէ գիտիցէ՛ք եղբարք. զի որ ինչ վասն իմ էր, եւ՛ս քան զեւ՛ս ՚ի յառաջադիմութիւն աւետարանին եկն[4410].
[4410] Ոմանք. Կամիմ զի գիտիցէք։
12 Ուզում եմ, որ գիտենաք, եղբայրնե՛ր, թէ ինչ որ ինձ պատահեց, աւելի շուտ Աւետարանի առաջընթացին ծառայեց.
12 Կ’ուզեմ որ գիտնաք, եղբայրնե՛ր, թէ ինչ որ ինծի պատահեցաւ՝ ա՛լ աւելի աւետարանին յառաջդիմութեանը պատճառ եղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Желаю, братия, чтобы вы знали, что обстоятельства мои послужили к большему успеху благовествования,
1:12  γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
1:12. Γινώσκειν (To-acquaint) δὲ (moreover) ὑμᾶς (to-ye) βούλομαι , ( I-purpose ," ἀδελφοί , ( Brethrened ,"ὅτι (to-which-a-one) τὰ (the-ones) κατ' (down) ἐμὲ (to-ME) μᾶλλον (more-such) εἰς (into) προκοπὴν (to-a-felling-before) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-message) ἐλήλυθεν, (it-hath-had-come-to-come,"
1:12. scire autem vos volo fratres quia quae circa me sunt magis ad profectum venerunt evangeliiNow, brethren, I desire you should know that the things which have happened to me have fallen out rather to the furtherance of the gospel:
12. Now I would have you know, brethren, that the things unto me have fallen out rather unto the progress of the gospel;
But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel:

12: Желаю, братия, чтобы вы знали, что обстоятельства мои послужили к большему успеху благовествования,
1:12  γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
1:12. scire autem vos volo fratres quia quae circa me sunt magis ad profectum venerunt evangelii
Now, brethren, I desire you should know that the things which have happened to me have fallen out rather to the furtherance of the gospel:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-26: Переходя теперь к изображению своего положения, о котором филиппийцы, конечно, сильно тревожились, Апостол успокаивает их тем, что дело Евангелия нисколько не пострадало от того, что Апостол находится в узах. Во-первых, солдаты, сторожившие Павла, убедились из бесед с ним, что он заключен в узы не за политическое преступление, а затем римские христиане, видя, что Апостол сам не может проповедовать Евангелие, сами стали делать это дело. Правда, некоторые из завистников Апостола стали привлекать новообращающихся римлян на свою сторону, но это Апостола не тревожит, так как все же имя Христово возвещается в Риме. Что касается его дальнейшей судьбы, то она его не страшит. Если ему придется пострадать за Христа, он рад этому. Если останется жить, то и этим будет доволен, потому что потрудится еще на пользу христиан. При этом он с уверенностью говорит, что в настоящий раз дело его кончится благополучно и он еще увидится с филиппийцами.:12-13: Филиппийцы, по-видимому, сообщили Апостолу о том, что их угнетала мысль, как бы заключение Апостола в узы не повредило делу проповеди и самому Апостолу. Апостол, в ответ на этот запрос, говорит, что, напротив, его заключение только улучшило дело проповеди. Первое, на что он считает нужным указать, - это изменение взгляда на Апостола у лиц, к нему прикосновенных. Прежде всего в претории, т. е. среди преторианских солдат (таким образом выражение to praitwrion мы, вместе с П. Эвальдом, понимаем не как обозначение места, где жили преторианские солдаты, а как обозначение самого этого преторианского отряда), которые по очереди сторожили пленника, стало известно, что это пленник за Христа (выражение "О Христе" естественнее поставить в связь с выражением "сделались известными"). Кроме того "и все прочие", кто входил в отношение с Апостолом, т. е. разные чиновники, также убедились, что Павел вовсе не какой-нибудь политический или уголовный преступник.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Success and Joy.A. D. 62.
12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13 So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.

I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (v. 12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2 Tim. ii. 9. They cannot imprison the word of God; that has its free course, though I am confined." But how was this?

1. It alarmed those who were without (v. 13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people--Regis ad exemplum totus componitur orbis.

2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job xvii. 8, 9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, v. 14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.

II. He suffered from false friends as well as from enemies (v. 15, 16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up.--Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.

III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, v. 18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel:--

1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, v. 19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation--to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: "This my joy therefore is fulfilled. He must increase, but I must decrease, John iii. 29, 30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins." Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.

2. Because it would turn to the glory of Christ, v. 20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, &c. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Rom. xii. 1), and yield their members as instruments of righteousness unto God, Rom. vi. 13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, John xii. 28. (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.
Adam Clarke: Commentary on the Bible - 1831
1:12: That the things which happened unto me - St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defense for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honor of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.
Albert Barnes: Notes on the Bible - 1834
1:12: But I would ye should understand - Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome he wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably, for such reasons as these:
(1) They were tenderly attached to him, and would feel an interest in all that pertained to him.
(2) it was possible that they might hear unfounded rumors about the manner of his treatment, and he wished that they should understand the exact truth.
(3) he had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him.
That the things which happened unto me - The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner; Acts 25-28. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact.
Have fallen out - Have resulted in. Literally, "have come." Tyndale. "My business is happened."
The furtherance - The increase, the promotion of the gospel. Instead of being a hindrance, they have been rather an advantage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: that: Act 21:28-36, Act 22:1-30, Act 28:1-31
rather: Exo 18:11; Est 9:1; Psa 76:10; Act 8:4, Act 11:19-21; Rom 8:28, Rom 8:37; Ti2 2:9
Geneva 1599
1:12 (4) But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;
(4) He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.
John Gill
1:12 But I would ye should understand, brethren,.... The church at Philippi having heard of the apostle's troubles, he was very desirous that they should have a true and right understanding of them, and especially of the use they had been of, and were like to be of more and more; and that partly that such as were weak among them might not be offended and staggered, and partly that all might be comforted; as also that they might be animated and encouraged hereby to endure, with patience and cheerfulness, whatsoever afflictions might befall them for the sake of Christ: his sufferings are more obscurely expressed in the next clause, and more clearly in Phil 1:13,
that the things which happened unto me; by which he intends, not anything done by him, or his labour in the ministry, which had been greatly succeeded for the spread of the Gospel; as the Syriac version suggests, rendering the phrase, , "that my work makes more abundant progress in the Gospel": but his sufferings on account of the Gospel, which though said to happen, were not things of chance but of appointment; for as all the sufferings of Christ the head, were by the determinate counsel and foreknowledge of God, so are those of all the members of his mystical body, and of his ministers who are appointed to these things, and they for them; of which Christ has given previous notice, so that they do not come unexpected, but are looked for by them; nor are they over distressed with them, being supported with the presence, Spirit, grace, and favour of God; hence they can rejoice in them, in hope of the glory of God; and as the afflictions of Gospel ministers, the quality and quantity of them, are fixed and settled by divine appointment, and which accordingly come upon them, so the use of them is also determined, and which have their sure and certain effect as the apostle's had; for the very things by which men designed to have hindered the spread of the Gospel, he says,
have fallen out rather unto the furtherance of the Gospel. The Gospel, though it is good news and glad tidings of peace, pardon, righteousness, and salvation by Christ; yet is very disagreeable to carnal men, they are enemies to it; and do all they can to stop its progress, to shut the open door of it, and hinder its course by speaking reproachfully of it, and writing against it, and especially by persecuting its professors, and particularly its ministers; which oftentimes proves rather a furtherance than an hinderance of it; for hereby the Gospel, like gold and silver tried in the fire, shines out the more brightly, with more lustre and glory, and has the greater influence on the minds of men; persecution in one place has often been the means of carrying and spreading the Gospel in many others; see Acts 8:1; and has been God's ordinance for the conversion of multitudes of souls, where it has been the fiercest and hottest; insomuch that it became a common saying in primitive times, that the blood of the martyrs was the seed of the church; and hereby also the Gospel has been confirmed, and they that have embraced it have been the more established in it. The apostle's sufferings and bonds were for the confirmation and defence of the Gospel.
John Wesley
1:12 The things concerning me - My sufferings. Have fallen out rather to the furtherance, than, as you feared, the hinderance, of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
1:12 understand--Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.
the things which happened unto me--Greek, "the things concerning me."
rather--so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [BENGEL] (Phil 1:19, Phil 1:28; Phil 2:17).
1:131:13: մինչեւ կապանաց իմոց յայտնի լինել ՚ի Քրիստոս, յամենայն հրապարակիս, եւ առ ա՛յլս ամենեսեան[4411]. [4411] Ոմանք. Յամենայն հրապարակս, եւ առ այլս ամենեսին։
13 նոյնիսկ իմ կապանքները, որ Քրիստոսի համար են, յայտնի եղան պալատի ամբողջ անձնակազմին եւ միւս բոլոր տեղերում,
13 Նոյնիսկ իմ կապերս, որոնք Քրիստոսին համար են, բոլոր պալատին մէջ եւ ամենուն ալ յայտնի եղան։
մինչեւ կապանաց իմոց յայտնի լինել ի Քրիստոս յամենայն հրապարակիս եւ առ այլս ամենեսեան:

1:13: մինչեւ կապանաց իմոց յայտնի լինել ՚ի Քրիստոս, յամենայն հրապարակիս, եւ առ ա՛յլս ամենեսեան[4411].
[4411] Ոմանք. Յամենայն հրապարակս, եւ առ այլս ամենեսին։
13 նոյնիսկ իմ կապանքները, որ Քրիստոսի համար են, յայտնի եղան պալատի ամբողջ անձնակազմին եւ միւս բոլոր տեղերում,
13 Նոյնիսկ իմ կապերս, որոնք Քրիստոսին համար են, բոլոր պալատին մէջ եւ ամենուն ալ յայտնի եղան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: так что узы мои о Христе сделались известными всей претории и всем прочим,
1:13  ὥστε τοὺς δεσμούς μου φανεροὺς ἐν χριστῶ γενέσθαι ἐν ὅλῳ τῶ πραιτωρίῳ καὶ τοῖς λοιποῖς πάσιν,
1:13. ὥστε (as-also) τοὺς (to-the-ones) δεσμούς (to-ties) μου (of-me) φανεροὺς ( to-en-manifested ) ἐν (in) Χριστῷ (unto-Anointed) γενέσθαι ( to-have-had-became ) ἐν (in) ὅλῳ (unto-whole) τῷ (unto-the-one) πραιτωρίῳ (unto-a-praitorion) καὶ (and) τοῖς (unto-the-ones) λοιποῖς ( unto-remaindered ) πᾶσιν , ( unto-all ,"
1:13. ita ut vincula mea manifesta fierent in Christo in omni praetorio et in ceteris omnibusSo that my bonds are made manifest in Christ, in all the court and in all other places :
13. so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest;
So that my bonds in Christ are manifest in all the palace, and in all other:

13: так что узы мои о Христе сделались известными всей претории и всем прочим,
1:13  ὥστε τοὺς δεσμούς μου φανεροὺς ἐν χριστῶ γενέσθαι ἐν ὅλῳ τῶ πραιτωρίῳ καὶ τοῖς λοιποῖς πάσιν,
1:13. ita ut vincula mea manifesta fierent in Christo in omni praetorio et in ceteris omnibus
So that my bonds are made manifest in Christ, in all the court and in all other places :
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general's tent, and at others, the emperor's palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor's household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar's household; Phi 4:22.
Albert Barnes: Notes on the Bible - 1834
1:13: So that my bonds in Christ - Margin, "for." The meaning is, his bonds in the cause of Christ. He was imprisoned because he preached Christ (see the notes, Eph 6:20), and was really suffering because of his attachment to the Redeemer. It was not for crime, but for being a Christian for had he not been a Christian, he would have escaped all this. The manner of Paul's imprisonment was, that he was permitted to occupy a house by himself, though chained to a soldier who was his guard; Act 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man always with him, to hear all he said, and to see all that he did? Who could well bear the feeling that he could never be alone - and never be at liberty to do anything without the permission of one too who probably had little disposition to be indulgent?
Are manifest - That is, it has become known that I am imprisoned only for the sake of Christ - Grotius. The true reason why I am thus accused and imprisoned begins to be understood, and this has awakened sympathy for me as an injured man. They see that it is not for crime, but that it is on account of my religious opinions, and the conviction of my innocence has spread abroad, and has produced a favorable impression in regard to Christianity itself. It must have been a matter of much importance for Paul to have this knowledge of the real cause why he was imprisoned go abroad. Such a knowledge would do much to prepare others to listen to what he had to say - for there is no man to whom we listen more readily than to one who is suffering wrongfully.
In all the palace - Margin, "Or, Caesar's court." Greek, ἐν ὅλῳ τῷ πραιτωρίῳ en holō tō praitō riō - in all the praetorium. This word properly denotes the general's tent in a camp; then the house or palace of a governor of a province, then any large hall, house, or palace. It occurs in the New Testament only in the following places: Mat 27:27, where it is rendered "common hall"; Mar 15:16, rendered "Praetorium"; Joh 18:28, Joh 18:33; Joh 19:9; Act 23:35, rendered "judgment hall"; and here in Phi 1:13. It is employed to denote:
(1) the palace of Herod at Jerusalem, built with great magnificence at the northern part of the upper city, westward of the temple, and overlooking the temple;
(2) the palace of Herod at Caesarea, which was probably occupied by the Roman procurator; and,
(3) in the place before us to denote either the palace of the emperor at Rome, or the praetorian camp, the headquarters of the praetorian guards or cohorts.
These cohorts were a body of select troops instituted by Augustus to guard his person, and have charge of the city; see Robinson (Lexicon), Bloomfield, Rosenmuller, and some others, understand this of the praetorian camp, and suppose that Paul meant to say that the cause of his imprisonment had become known to all the band of the praetorians.
Grotius says that the usual word to denote the residence of the emperor at Rome was palatium - palace, but that those who resided in the provinces were accustomed to the word "praetorium," and would use it when speaking of the palace of the emperor. Chrysostom says that the palace of the emperor was called praetorium, by a Latin word derived from the Greek; see Erasmus in loc. Calvin supposes that the palace of Nero is intended. The question about the meaning of the word is important, as it bears on the inquiry to what extent the gospel was made known at Rome in the time of Paul, and perhaps as to the question why he was released from his imprisonment. It the knowledge of his innocence had reached the palace, it was a ground of hope that he might be acquitted; and if that palace is here intended, it is an interesting fact, as showing that in some way the gospel had been introduced into the family of the emperor himself. That the palace or residence of the emperor is intended here, may be considered at least probable from the following considerations:
(1) It is the name which would be likely to be used by the Jews who came up from Judea and other provinces, to denote the chief place of judgment, or the principal residence of the highest magistrate. So it was used in Jerusalem, in Cesarea, and in the provinces generally, to denote the residence of the general in the camp, or the procurator in the cities - the highest representative of the Roman power.
(2) if the remark of Chrysostom, above referred to, be well founded, that this was a common name given to the palace in Rome, then this goes far to determine the question.
(3) in Phi 4:22, Paul, in the salutation of the saints at Rome to those of Philippi, mentions particularly those of "Caesar's household." From this it would seem that some of the family of the emperor had been made acquainted with the Christian religion, and had been converted. In what way the knowledge of the true cause of Paul's imprisonment had been circulated in the "palace," is not now known. There was, however, close intimacy between the military officers and the government, and it was probably by means of some of the soldiers or officers who had the special charge of Paul, that this had been communicated. To Paul, in his bonds, it must have been a subject of great rejoicing, that the government became thus apprised of the true character of the opposition which had been excited against him; and it must have done much to reconcile him to the sorrows and privations of imprisonment, that he was thus the means of introducing religion to the very palace of the emperor.
And in all other places - Margin, to all others. The Greek will bear either construction. But if, as has been supposed, the reference in the word praetorium is to the palace, then this should be rendered "all other places." It then means, that the knowledge of his innocence, and the consequences of that knowledge in its happy influence in spreading religion, were not confined to the palace, but were extended to other places. The subject was generally understood, so that it might be said that correct views of the matter pervaded the city, and the fact of his imprisonment was accomplishing extensively the most happy effects on the public mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Act 20:23, Act 20:24, Act 21:11-13, Act 26:29, Act 26:31, Act 28:17, Act 28:20; Eph 3:1, Eph 4:1, Eph 6:20; Col. 4:3-18
in Christ: or, for Christ, Pe1 4:12-16
the palace: or, Caesar's court, Phi 4:22
in all other places: or, to all others, Th1 1:8, Th1 1:9
Geneva 1599
1:13 So that my bonds (h) in Christ are manifest in all the (i) palace, and in all other [places];
(h) For Christ's sake.
(i) In the emperor's court.
John Gill
1:13 So that my bonds in Christ,.... What he had more darkly hinted before, he more clearly expresses here; the things that happened to him were his bonds; he was now a prisoner at Rome and in chains; though he had the liberty of dwelling alone in his own hired house, and of his friends coming to see him and hear him, yet he was bound with a chain, and under the care and guard of a soldier continually, who held one end of it. These bonds of his were not for debt, which he took care not to run into, but chose rather to work with his own hands, and so ministering to his own and the necessities of others, that he might not eat any man's bread for nought; nor for any capital crime, as murder, or theft, or anything that was worthy of death or of bonds; but his bonds were in Christ, or for Christ's sake, for professing Christ and preaching his Gospel; he was a prisoner in the Lord, or for his sake; see Eph 4:1. The use of his sufferings, which is more generally signified in Phil 1:12, is here and in Phil 1:14 more particularly related, and the several instances of it given, these his bonds for the sake of Christ, he says,
are manifest in all the palace, and in all other places, or "my bonds are manifest in Christ", as the words may be read; that is, by the means of Christ, he causing them to be taken notice of by men, and some of the first rank: by his bonds being manifest may be meant he himself who was bound; who by his bonds became known to persons, to whom in all probability he would otherwise have remained unknown; as to Felix, and Festus, and King Agrippa, and others in Caesar's court: or the Gospel for the sake of which he was bound; this was made manifest and became known, not barely notionally, but savingly and experimentally; and even Christ himself the substance of it, for whom he was laid in bonds, by this means came to be known, "in all the palace". The Arabic version reads it, "in the palace of the emperor". The word "praetorium", here used, signifies sometimes the judgment hall, or court of judicature belonging to the Roman governors, as Herod and Pilate; see Acts 23:35; and if it designs any such court at Rome, then the sense is, that through the apostle's being sent a prisoner to Rome, and his cause heard in the praetorium, or judgment hall, he and the cause of his bonds came to be known by the judges in that court; and which might be the means of the conversion of some of them: sometimes it signifies the general's pavilion in the camp, and sometimes the emperor's palace at Rome, he being the chief "praetor", or magistrate; and so here it seems to design Nero's house or court, where the Gospel, through the apostle's bonds, had made its way to the conversion of many there; see Phil 4:22; and in all other places; or as the Arabic version renders it, "with all other men"; for it may be understood either of men or places; and that Christ and his Gospel came to be known through the apostle's sufferings, not only in the court of judicature where his cause was tried, or in Caesar's palace, and to many of his courtiers, but in other places in Rome, and parts of the empire, and to many persons there, both Jews and Gentiles; so that what was intended for the disadvantage of the Gospel, proved for the service of it.
John Wesley
1:13 My bonds in Christ - Endured for his sake. Have been made manifest - Much taken notice of. In the whole palace - Of the Roman emperor.
Robert Jamieson, A. R. Fausset and David Brown
1:13 my bonds in Christ--rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.
palace--literally, "PrÃ&brvbr;torium," that is, the barrack of the PrÃ&brvbr;torian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general PrÃ&brvbr;torian camp outside of the city; for this was not connected with "CÃ&brvbr;sar's household," which Phil 4:22 shows the PrÃ&brvbr;torium here meant was. The emperor was "PrÃ&brvbr;tor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the PrÃ&brvbr;torium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Acts 28:16, Acts 28:20, Acts 28:30-31, but in strict custody in the PrÃ&brvbr;torium; a change which probably took place on Tigellinus becoming PrÃ&brvbr;torian Prefect. See Introduction.
in all other places--so CHRYSOSTOM. Or else, "TO all the rest," that is, "manifest to all the other" PrÃ&brvbr;torian soldiers stationed elsewhere, through the instrumentality of the PrÃ&brvbr;torian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.
1:141:14: եւ առ բազում եղբարս ՚ի Տէր. որ վստա՛հ են կապանօքս իմովք, առաւե՛լ եւս համարձակել՝ առանց երկիւղի զբանն Աստուծոյ խօսել[4412]։ [4412] Ոմանք. Կապանօք իմովք առաւել համար՛՛։ Ուր Ոսկան. Համարձակեալք ա՛՛։
14 ինչպէս նաեւ Տիրոջը միացած շատ եղբայրներին, որոնք, քաջալերուած իմ կապանքներով, առաւել եւս համարձակ գտնուեցին՝ առանց երկիւղի քարոզելու Աստծու խօսքը:
14 Եւ Տէրոջմով եղբայրներէն շատերը սիրտ առին իմ կապերէս եւ ա՛լ աւելի համարձակեցան Աստուծոյ խօսքը խօսելու առանց վախի։
եւ առ բազում եղբարս ի Տէր, որ վստահ են կապանօքս իմովք առաւել եւս համարձակել առանց երկիւղի զբանն Աստուծոյ խօսել:

1:14: եւ առ բազում եղբարս ՚ի Տէր. որ վստա՛հ են կապանօքս իմովք, առաւե՛լ եւս համարձակել՝ առանց երկիւղի զբանն Աստուծոյ խօսել[4412]։
[4412] Ոմանք. Կապանօք իմովք առաւել համար՛՛։ Ուր Ոսկան. Համարձակեալք ա՛՛։
14 ինչպէս նաեւ Տիրոջը միացած շատ եղբայրներին, որոնք, քաջալերուած իմ կապանքներով, առաւել եւս համարձակ գտնուեցին՝ առանց երկիւղի քարոզելու Աստծու խօսքը:
14 Եւ Տէրոջմով եղբայրներէն շատերը սիրտ առին իմ կապերէս եւ ա՛լ աւելի համարձակեցան Աստուծոյ խօսքը խօսելու առանց վախի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: и большая часть из братьев в Господе, ободрившись узами моими, начали с большею смелостью, безбоязненно проповедывать слово Божие.
1:14  καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον λαλεῖν.
1:14. καὶ (and) τοὺς (to-the-ones) πλείονας ( to-more-beyond ) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) ἐν (in) κυρίῳ (unto-Authority-belonged) πεποιθότας ( to-having-hath-had-come-to-conduce ) τοῖς (unto-the-ones) δεσμοῖς (unto-ties) μου (of-me,"περισσοτέρως (unto-more-abouted) τολμᾷν (to-venture-unto) ἀφόβως (unto-un-feareed) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) λαλεῖν. (to-speak-unto)
1:14. et plures e fratribus in Domino confidentes vinculis meis abundantius audere sine timore verbum Dei loquiAnd many of the brethren in the Lord, growing confident by my bands, are much more bold to speak the word of God without fear.
14. and that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.
And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear:

14: и большая часть из братьев в Господе, ободрившись узами моими, начали с большею смелостью, безбоязненно проповедывать слово Божие.
1:14  καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον λαλεῖν.
1:14. et plures e fratribus in Domino confidentes vinculis meis abundantius audere sine timore verbum Dei loqui
And many of the brethren in the Lord, growing confident by my bands, are much more bold to speak the word of God without fear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Узы Павла, которые свидетельствовали, что он глубоко уверен в истине Евангелия, побудили и некоторых других христиан смело взяться за дело проповеди.
Adam Clarke: Commentary on the Bible - 1831
1:14: Waxing confident - Finding the effect produced by the public defense which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified.
The word - The doctrine of Christ; several excellent MSS. and versions add, some Θεου, others Κυριου, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine.
Albert Barnes: Notes on the Bible - 1834
1:14: And many of the brethren - Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity.
In the Lord - In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to, designate Christians.
Waxing confident by my bonds - Becoming increasingly bold and zealous in consequence of my being confined. This might have been either:
(1) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or,
(2) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favor setting toward Christianity in consequence of it. Or,
(3) they had had contact with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or,
(4) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty.
They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success; see Phi 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness - θάρσος tharsos - on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen, and Theophylact; see Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad.
To speak the word without fear - That is, they see that I remain safely (compare Act 28:30), and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: brethren: Phi 4:1; Col 4:7
waxing: Act 4:23-31; Co2 1:3-7; Eph 3:13, Eph 6:19, Eph 6:20; Col 4:4; Th1 2:2
without: Luk 1:74, Luk 12:5-7
Geneva 1599
1:14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the (k) word without fear.
(k) The Gospel is called the word, to set forth the excellence of it.
John Gill
1:14 And many of the brethren in the Lord,.... This is another instance of the usefulness of the apostle's sufferings, and another proof of their being for the furtherance of the Gospel; they were not only the means of the conversion of many that were without, but were very encouraging and strengthening to them that were within the church, and to many that were in the ministry; who are called "brethren", some real, others nominal; being partakers of the grace of God, at least in profession, or otherwise they would not have been fit to have been ministers of the word, nor members of a Gospel church, which was necessary to their being regularly sent forth; and whom the apostle calls and owns as brethren in the ministry, being sent forth by Christ, at least some of them, and having the same commission to preach the Gospel as he had; though they had not equal gifts and qualifications with him: he styles them brethren "in the Lord", to distinguish them from the Jews at Rome, who were his brethren according to the flesh; and to express their spiritual character and relation, and point out the work of the Lord, in which they were jointly concerned with him: now though not all the brethren, yet many of them were greatly affected with, and influenced by the apostle's patient and cheerfully suffering for Christ; insomuch that, as he says,
waxing confident by my bonds, are much more bold to speak the word without fear; or as some read it, "waxing confident in the Lord"; connecting the phrase, "in the Lord", with this word, and so make the ground and object of their confidence the Lord; whose presence, power, grace, and Spirit, emboldened them the more by the apostle's bonds to preach the Gospel with courage and intrepidity; the Lord being on their side, and their helper, they feared not what men could do unto them; or else being animated by the apostle's patience and firmness of mind in suffering, and by the use they saw his bonds were of for the spread of the Gospel, they took heart and courage to "speak the word"; the word "of God", as the Vulgate Latin, Syriac, and Ethiopic versions read; and so the Alexandrian, Claromontane, and two of Stephens's copies: meaning either the essential word, the Lord Jesus Christ, who was the subject of their ministry; or the written word, the writings of Moses and the prophets, the books of the Old Testament, according to which they spoke; or the Gospel, called often the word, and sometimes with an addition, the word of truth, the word of faith, the word of reconciliation, the word of righteousness, the word of life, and the word of our salvation, from the several subjects of it: this they spake boldly and freely, as it ought to be spoken, and "without fear", not without fear and reverence of God, whose word it is; nor of themselves and their own weakness and inabilities, which cause much fear and trembling; but without the fear of man, which brings a snare; they had no regard to the threats and menaces, the reproaches and persecutions of men; none of these things moved them; they feared God and not man, and so went on boldly, preaching the Gospel; which is related with pleasure, as a fruit and effect of the apostle's sufferings, and which he doubted not would be very delightful to the Philippians to hear of.
John Wesley
1:14 And many - Who were before afraid. Trusting in the Lord through my bonds - When they observed my constancy, and safety not withstanding, are more bold.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Translate as Greek, "And that (Phil 1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. ELLICOTT translates, "Trusting in the Lord."
by my bonds--encouraged by my patience in bearing my bonds.
much more bold--Translate as Greek, "are more abundantly bold."
1:151:15: Ոմանք առ նախանձո՛ւ եւ հակառակութեան, եւ ոմանք մտադիւրութեամբ իսկ զՔրիստոս քարոզեն.
15 Ոմանք՝ նախանձից եւ հակառակութիւնից դրդուած, իսկ ոմանք բարի մտադրութեամբ է, որ Քրիստոս են քարոզում.
15 Ոմանք նախանձէ ու հակառակութենէ եւ ոմանք բարեսիրութենէ շարժեալ՝ Քրիստոսը կը քարոզեն.
Ոմանք առ նախանձու եւ հակառակութեան, եւ ոմանք մտադիւրութեամբ իսկ զՔրիստոս քարոզեն:

1:15: Ոմանք առ նախանձո՛ւ եւ հակառակութեան, եւ ոմանք մտադիւրութեամբ իսկ զՔրիստոս քարոզեն.
15 Ոմանք՝ նախանձից եւ հակառակութիւնից դրդուած, իսկ ոմանք բարի մտադրութեամբ է, որ Քրիստոս են քարոզում.
15 Ոմանք նախանձէ ու հակառակութենէ եւ ոմանք բարեսիրութենէ շարժեալ՝ Քրիստոսը կը քարոզեն.
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Некоторые, правда, по зависти и любопрению, а другие с добрым расположением проповедуют Христа.
1:15  τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ καὶ δι᾽ εὐδοκίαν τὸν χριστὸν κηρύσσουσιν·
1:15. Τινὲς (Ones) μὲν (indeed) καὶ (and) διὰ (through) φθόνον (to-an-envying) καὶ (and) ἔριν, (to-a-wrangling,"τινὲς (ones) δὲ (moreover) καὶ (and) δι' (through) εὐδοκίαν (to-a-goodly-thinking-unto) τὸν (to-the-one) χριστὸν (to-Anointed) κηρύσσουσιν: (they-herald)
1:15. quidam quidem et propter invidiam et contentionem quidam autem et propter bonam voluntatem Christum praedicantSome indeed, even out of envy and contention: but some also for good will preach Christ.
15. Some indeed preach Christ even of envy and strife; and some also of good will:
Some indeed preach Christ even of envy and strife; and some also of good will:

15: Некоторые, правда, по зависти и любопрению, а другие с добрым расположением проповедуют Христа.
1:15  τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ καὶ δι᾽ εὐδοκίαν τὸν χριστὸν κηρύσσουσιν·
1:15. quidam quidem et propter invidiam et contentionem quidam autem et propter bonam voluntatem Christum praedicant
Some indeed, even out of envy and contention: but some also for good will preach Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Из среды этих братьев-проповедников некоторые взялись за проповедь вовсе не с добрыми намерениями и не из чистых побуждений. Были люди, которые завидовали успехам Павла как проповедника, и теперь, побуждаемые "любопрением" или стремлением прославиться и в тоже время желая причинить огорчение Павлу, которого они считали подобным себе самим, они стали набирать себе учеников. Они, таким образом, действовали "нечисто", не по истинной любви к делу Евангелия. Тем более утешали Апостола те проповедники, которые действовали исключительно по любви и к Апостолу и к его делу вообще, к делу спасения язычников.
Adam Clarke: Commentary on the Bible - 1831
1:15: Some - preach Christ even of envy and strife - These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, etc.; and no doubt endeavored to prejudice him with the heathen Romans.
The word preach is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from St. Paul's use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners.
Some also of good will - Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause.
Albert Barnes: Notes on the Bible - 1834
1:15: Some indeed preach Christ even of envy and strife - What was the ground of this "envy and strife" the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able: to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favor of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Paul's views were derogatory to the honor of Moses and the Law.
And some also of good will - From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: preach: Phi 1:16, Phi 1:18; Act 5:42, Act 8:5, Act 8:35, Act 9:20, Act 10:36, Act 11:20; Co1 1:23; Co2 1:19, Co2 4:5; Ti1 3:16
even: Phi 2:3; Mat 23:5; Rom 16:17, Rom 16:18; Co1 3:3, Co1 3:4, Co1 13:3; Co2 12:20; Gal 2:4; Jam 4:5, Jam 4:6
and: Phi 1:17; Pe1 5:2-4
John Gill
1:15 Some, indeed, preach Christ,.... That is, some of them, as the Arabic version reads; some of the brethren, that were only so in profession; wherefore these could not be the unbelieving Jews, who preached the Messiah in general, but did not believe Jesus of Nazareth to be he, and opened the prophecies of the Old Testament relating to him, to the Gentiles; at which the apostle is by some thought to rejoice; inasmuch as this might be a means of giving light to them that were without any knowledge of the Messiah, and of leading them into an inquiry concerning him, whereby they might come to know the true Messiah, and believe in him: for these men were brethren, were members of the church, and whom the apostle owned as brethren in the ministry; neither of which could have been admitted had they been unbelievers to Jesus being the Messiah; nor would the apostle have rejoiced in their ministry; and besides, they preached the same Christ as other Gospel ministers, only on different principles and with different views; they preached the pure Gospel of Christ, they did not preach themselves, or any doctrines of their own, but Christ, nor the doctrines of other men; nor did they read lectures of mere morality, as the Gentiles did; nor were they legalists, as the Jews; they did not insist on the doctrine of works, or preach up justification and salvation by the works of the law, a doctrine the apostle always militated against, nor would he ever express any pleasure and satisfaction in it; nor did they preach a mixed Gospel, partly of grace and partly of works; they were not such as joined Moses and Christ, the law and Gospel, works and grace, together in men's salvation; nor did they corrupt and adulterate the word of God, or blend it with their own, or other men's inventions, but they preached Christ clearly and fully; he was the sum and substance of their ministry; they preached up his person as the true God, the Son of God equal with the Father, and possessed of all divine perfections; as truly man, having assumed a true body and a reasonable soul, and as God and man in one person; they preached him in all his offices, as prophet, priest, and King; justification by his righteousness alone, pardon through his blood, atonement and satisfaction by his sacrifice and salvation alone by him; they directed souls to him for all grace, and every supply of it; and assured them that though he died, he rose again from the dead, is ascended on high, is set down at the right hand of God, is an advocate with the Father, and ever lives to make intercession for his people; and when he has gathered them all in, he will come a second time to judge the world in righteousness, and take then, to himself, that they may be ever with him: and yet all this they did,
even of envy and strife; not of "envy" to Christ, whom they preached, but of envy to the apostle; they envied his gifts, his usefulness and success in the ministry; and he being now in bonds, they thought it a proper opportunity to exert themselves, and set up preaching Christ as he had done, in the clearest manner; hoping they should meet with the same success, and gain great honour and applause in the church, and even be able to transfer to themselves that glory which belonged to the apostle: as for their "strife" and "contention", of which they also preached Christ; it was not with other faithful ministers of the word, about the doctrines of the Gospel; for in these they were agreed with them, at least, in appearance and profession, and in their ministry ever did they raise strifes and contentions about words, from which comes envying among the brethren; for this would not have answered their ends, which were vain glory and popular applause; but they strove and contended one with another, who should preach Christ best and clearest, or with the apostle to get his glory and honour from him; they strove to out vie one another, and particularly him in preaching Christ: but there were others of the brethren who were truly such, who preached Christ as well as they, and upon better principles, and with better views,
and some also of good will; or "willingly" and "freely", as the Arabic version renders it; without any selfish end or sinister view of vain glory; not moved unto it by envy or ambition; not doing it in a contentious manner, and with an ill design; but of pure "good will" to the Gospel, having a real liking of it, an hearty love for it, a sincere desire to spread it, and promote the interest of a Redeemer, and the good of souls by it; having in a spiritual and experimental manner felt the power, and tasted the sweetness of it themselves: and so were inwardly affected and truly disposed to preach it, clear of all external motives and ambitious views; and as having a good will to the apostle himself, whose heart they knew was in the Gospel, though he was now hindered from the ministry of it; and therefore to the best of their abilities were desirous of supplying his place without the least injury to his character.
John Wesley
1:15 Some indeed preach Christ out of contention - Envying St. Paul's success, and striving to hurt him thereby. Not sincerely - From a real desire to glorify God. But supposing - Though they were disappointed. To add more affliction to my bonds - By enraging the Romans against me.
Robert Jamieson, A. R. Fausset and David Brown
1:15 "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Rom. 14:1-23; 1Cor 3:10-15; 1Cor 9:1, &c.; 2Cor 11:1-4).
some also of--rather, "for"
good will--answering to "the brethren" (Phil 1:14); some being well disposed to him.
1:161:16: եւ ոմանք ՚ի սիրո՛յ, քանզի գիտեն եթէ ՚ի պատասխանատութիւն աւետարանին կամ[4413]. [4413] Ոմանք. ՚Ի պատասխանատուութեան աւե՛՛։
16 ոմանք էլ՝ սիրուց մղուած, քանզի գիտեն, որ կանգնած եմ Աւետարանի պաշտպանութեան համար.
16 * Անոնք հակառակութեան համար Քրիստոսը կը պատմեն, ո՛չ թէ անկեղծութեամբ, կարծելով թէ վիշտ կ’աւելցնեն իմ կապերուս վրայ։
եւ ոմանք ի սիրոյ, քանզի գիտեն եթէ ի պատասխանատուութիւն աւետարանին կամ:

1:16: եւ ոմանք ՚ի սիրո՛յ, քանզի գիտեն եթէ ՚ի պատասխանատութիւն աւետարանին կամ[4413].
[4413] Ոմանք. ՚Ի պատասխանատուութեան աւե՛՛։
16 ոմանք էլ՝ սիրուց մղուած, քանզի գիտեն, որ կանգնած եմ Աւետարանի պաշտպանութեան համար.
16 * Անոնք հակառակութեան համար Քրիստոսը կը պատմեն, ո՛չ թէ անկեղծութեամբ, կարծելով թէ վիշտ կ’աւելցնեն իմ կապերուս վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Одни по любопрению проповедуют Христа не чисто, думая увеличить тяжесть уз моих;
1:16  οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι,
1:16. οἱ (the-ones) μὲν (indeed) ἐξ (out) ἀγάπης, (of-an-excessing-off," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) εἰς (into) ἀπολογίαν (to-a-fortheeing-off-unto) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) κεῖμαι , ( I-situate ,"
1:16. quidam ex caritate scientes quoniam in defensionem evangelii positus sumSome out of charity, knowing that I am set for the defence of the gospel.
16. the one of love, knowing that I am set for the defence of the gospel:
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

16: Одни по любопрению проповедуют Христа не чисто, думая увеличить тяжесть уз моих;
1:16  οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι,
1:16. quidam ex caritate scientes quoniam in defensionem evangelii positus sum
Some out of charity, knowing that I am set for the defence of the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: Preach Christ of contention - The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such.
Not sincerely - Ουχ ἁγνως· Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.
Albert Barnes: Notes on the Bible - 1834
1:16: The one preach Christ of contention - So as to form parties, and to produce strifes among his professed followers.
Not sincerely - Not "purely" - ἁγνῶς hagnō s - not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty, and to stir up strife. They are ambitious people, and they have no real regard for the welfare of the church and the honor of religion.
Supposing to add affliction to my bonds - To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavored to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: not sincerely: Phi 1:10; Co2 2:17, Co2 4:1, Co2 4:2
supposing: Job 6:14, Job 16:4; Psa 69:26
Geneva 1599
1:16 The one preach Christ of contention, not (l) sincerely, supposing to add affliction to my bonds:
(l) Not with a pure mind: for otherwise their doctrine was pure.
John Gill
1:16 The one preach Christ of contention,.... That is, those that preached of envy and strife, an not of good will to Christ, to the Gospel, to the souls of men, or to the apostle; and though they preached Christ, yet
not sincerely or "purely"; not but that they delivered the sincere milk of the word, and preached the pure Gospel of Christ, without any mixture and adulteration; but then they did not preach it with a sincere heart, and a pure intention; for this respects not the doctrine they preached, but their views in it, which were not honest and upright; they did not preach Christ from a principle of love to his person, and from an inward experience of the power of his Gospel, and a zealous affection for it, and firm attachment to it, and with a view to the glory of God, the honour of Christ, and the good of immortal souls; but were influenced by avarice, ambition, and envy: they had very evil designs upon the apostle,
supposing to add affliction to my bonds; imagining that by their free and bold way of preaching Christ openly in the city without control, and with impunity, it might be thought that the apostle did not lie in bonds for preaching Christ, but for some other crime; or otherwise why were not they laid hold on and put under confinement also? or thinking that by such numbers of them frequently preaching Christ about the city, it would either incense and stir up the Jews, Paul's accusers, to prosecute him more vigorously; or excite Nero to take more cognizance of his case, and either more closely confine him, or hasten the bringing his cause to a hearing, and him to punishment, as the ringleader of this sect, to the terror of others; but this they could not do without exposing themselves to great danger, unless they were determined to recant, as soon as they should be taken up; wherefore it should rather seem that their view was in preaching Christ to carry away the glory of it from the apostle, and take it to themselves; and fancying that he was a man of the same cast with them, desirous of vain glory, they thought it would afflict and distress him, he being in bonds, and not at liberty to exert himself, and make use of his superior gifts and abilities; but in this they were mistaken, he was so far from being made uneasy hereby, that he rejoiced at the preaching of Christ, let their intentions be what they would; and therefore he does not say that they did add affliction to his bonds; but they "supposed", or thought, that the method they took would do it.
Robert Jamieson, A. R. Fausset and David Brown
1:16 The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, Th1 3:3) for the defense of the Gospel (Phil 1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [ALFORD]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (Gal 6:12-13; however, see on Phil 1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (Phil 1:18), so far am I from being troubled at it.
1:171:17: եւ ոմանք առ հեստութեան զՔրիստոս պատմեն, այլ ո՛չ սրբութեամբ. քանզի համարին նեղութիւնս յարուցանել ՚ի վերայ կապանաց իմոց։
17 իսկ ոմանք Քրիստոսի մասին պատմում են հակառակութեան համար եւ ոչ թէ մաքուր սրտով, կարծելով, թէ նեղութիւններ են աւելացնում իմ կապանքների վրայ:
17 Իսկ ասոնք սիրոյ համար, վասն զի գիտեն թէ ես աւետարանին համար պատասխան տալու կեցեր եմ։
եւ ոմանք առ հեստութեան զՔրիստոս պատմեն, այլ ոչ սրբութեամբ. քանզի համարին նեղութիւնս յարուցանել ի վերայ կապանաց իմոց:

1:17: եւ ոմանք առ հեստութեան զՔրիստոս պատմեն, այլ ո՛չ սրբութեամբ. քանզի համարին նեղութիւնս յարուցանել ՚ի վերայ կապանաց իմոց։
17 իսկ ոմանք Քրիստոսի մասին պատմում են հակառակութեան համար եւ ոչ թէ մաքուր սրտով, կարծելով, թէ նեղութիւններ են աւելացնում իմ կապանքների վրայ:
17 Իսկ ասոնք սիրոյ համար, վասն զի գիտեն թէ ես աւետարանին համար պատասխան տալու կեցեր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: а другие--из любви, зная, что я поставлен защищать благовествование.
1:17  οἱ δὲ ἐξ ἐριθείας τὸν χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου.
1:17. οἱ (the-ones) δὲ (moreover) ἐξ (out) ἐριθίας (of-a-contriving-unto) τὸν (to-the-one) χριστὸν (to-Anointed) καταγγέλλουσιν, (they-message-down,"οὐχ (not) ἁγνῶς, (unto-pure," οἰόμενοι ( supposing ) θλίψιν (to-a-pressing) ἐγείρειν (to-rouse) τοῖς (unto-the-ones) δεσμοῖς (unto-ties) μου. (of-me)
1:17. quidam autem ex contentione Christum adnuntiant non sincere existimantes pressuram se suscitare vinculis meisAnd some out of contention preach Christ not sincerely: supposing that they raise affliction to my bands.
17. but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds.
But the other of love, knowing that I am set for the defence of the gospel:

17: а другие--из любви, зная, что я поставлен защищать благовествование.
1:17  οἱ δὲ ἐξ ἐριθείας τὸν χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου.
1:17. quidam autem ex contentione Christum adnuntiant non sincere existimantes pressuram se suscitare vinculis meis
And some out of contention preach Christ not sincerely: supposing that they raise affliction to my bands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: The other of love - Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help the apostle, because they considered him as appointed by God to preach and defend the Gospel. The 16th and 17th verses are transposed by ABDEFG, and several others; the Syriac, Arabic of Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. On this evidence Griesbach transposed them in his edition.
Albert Barnes: Notes on the Bible - 1834
1:17: But the other of love - From pure motives, and from sincere affection to me.
Knowing that I am set for the defense of the gospel - They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this: "for they know that I lie here for the defense of the gospel." So Piscator, Michaelis, and Endius render it: supposing that the meaning is, that he lay in prison for the defense of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word κεἶμαι keimai. It means to lie, and, in the perfect passive, to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Paul's chief consolations while he was thus in confinement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: that: Phi 1:7; Rom 1:13-17; Co1 9:16, Co1 9:17; Gal 2:7, Gal 2:8; Ti1 2:7; Ti2 1:11, Ti2 1:12, Ti2 4:6, Ti2 4:7; Luk 21:14; Act 22:1, Act 26:1, Act 26:24; Ti2 4:16 *Gr.
John Gill
1:17 But the other of love,.... Those that were truly brethren in the Lord, who had received the grace of God in truth, to whom the Gospel was come in power, and who had a spiritual and experimental knowledge of Christ, and of the mysteries of his grace; these preached Christ of love, "out of the love of him", as the Ethiopic version reads; that is, out of love to Christ, who to them was exceeding precious, altogether lovely, the chiefest among ten thousands, and their hearts being hot and burning with love to him, they therefore spoke of him with their tongues; and out of love to the Gospel of Christ, which with them was the pearl of great price, and every truth of it more valuable than gold, silver, and precious stones; and out of love to the church of Christ and the members of it, that their souls might be fed and nourished with the wholesome words of Christ, might be comforted with the doctrines of grace, and be established and built up in their most holy faith; and out of love to the souls of others, knowing their miserable estate by nature, and the danger they were in, and therefore preached Christ as the only way of salvation, whereby they could escape the wrath to come; and out of love to the apostle likewise, which the following clause shows,
knowing that I am set for the defence of the Gospel; meaning either that they knew he was a chosen vessel, to bear the name of Christ, and preach his Gospel in the world; that he was ordained and appointed a minister of it before the world was; separated to it from his mother's womb, and was called unto, and sent to preach it by Christ, and was set apart for it by the church; and was in a very eminent manner qualified to defend it, by preaching, disputing, writing, and suffering: or that they knew that he was laid, or lay, as the words may rendered, in prison, for defending the Gospel of Christ; yea, they knew that his lying in prison was in defence of the Gospel; and therefore, out of love to him, they joined issue with him to defend the Gospel; as he by suffering for it, so they by preaching it, which they knew full well would be matter of great joy to him.
John Wesley
1:17 But the others out of love - To Christ and me. Knowing - Not barely, supposing. That I am set - Literally, I lie; yet still going forward in his work. He remained at Rome as an ambassador in a place where he is employed on an important embassy.
1:181:18: Բայց այս զի՜նչ է. որով օրինակաւ եւ իցէ՛, եթէ պատճառանօք՝ եւ եթէ ճշմարտութեամբ, Քրիստոս պատմի՛. եւ ընդ այս խնդա՛մ՝ այլ եւ ուրախ եւս եղէց[4414]։ [4414] Ոմանք. Բայց այս ինչ է... խնդամ եւ ուրախ եղէց։
18 Բայց ինչ փոյթ. ինչ ձեւով էլ լինի, թէ՛ միտումնաւոր եւ թէ՛ ճշմարտութեամբ, Քրիստոսն է քարոզւում. եւ սրա համար ուրախ եմ ես, այլեւ պիտի շարունակեմ ուրախանալ.
18 Բայց հոգ չէ, որ կերպով ալ ըլլայ, թէ՛ պատրուակով եւ թէ՛ ճշմարտութիւնով, կը բաւէ որ Քրիստոսը քարոզուի։ Ասոր համար ուրախ եմ եւ ուրախ ալ պիտի ըլլամ։
Բայց այս զի՞նչ է. որով օրինակաւ եւ իցէ, եթէ՛ պատճառանօք եւ եթէ՛ ճշմարտութեամբ, Քրիստոս պատմի, եւ ընդ այս խնդամ, այլ եւ ուրախ եւս եղէց:

1:18: Բայց այս զի՜նչ է. որով օրինակաւ եւ իցէ՛, եթէ պատճառանօք՝ եւ եթէ ճշմարտութեամբ, Քրիստոս պատմի՛. եւ ընդ այս խնդա՛մ՝ այլ եւ ուրախ եւս եղէց[4414]։
[4414] Ոմանք. Բայց այս ինչ է... խնդամ եւ ուրախ եղէց։
18 Բայց ինչ փոյթ. ինչ ձեւով էլ լինի, թէ՛ միտումնաւոր եւ թէ՛ ճշմարտութեամբ, Քրիստոսն է քարոզւում. եւ սրա համար ուրախ եմ ես, այլեւ պիտի շարունակեմ ուրախանալ.
18 Բայց հոգ չէ, որ կերպով ալ ըլլայ, թէ՛ պատրուակով եւ թէ՛ ճշմարտութիւնով, կը բաւէ որ Քրիստոսը քարոզուի։ Ասոր համար ուրախ եմ եւ ուրախ ալ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Но что до того? Как бы ни проповедали Христа, притворно или искренно, я и тому радуюсь и буду радоваться,
1:18  τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω· ἀλλὰ καὶ χαρήσομαι,
1:18. τί (What-one) γάρ; (therefore?"πλὴν (To-beyond) ὅτι (to-which-a-one) παντὶ (unto-all) τρόπῳ, (unto-a-turn) εἴτε (if-also) προφάσει (unto-a-manifesting-before) εἴτε (if-also) ἀληθείᾳ, (unto-an-un-secluding-of,"Χριστὸς (Anointed) καταγγέλλεται, (it-be-messaged-down,"καὶ (and) ἐν (in) τούτῳ (unto-the-one-this) χαίρω: (I-joy) ἀλλὰ (other) καὶ (and) χαρήσομαι, (I-shall-have-been-joyed,"
1:18. quid enim dum omni modo sive per occasionem sive per veritatem Christus adnuntiatur et in hoc gaudeo sed et gaudeboBut what then? So that by all means, whether by occasion or by truth, Christ be preached: in this also I rejoice, yea, and will rejoice.
18. What then? only that in every way, whether in pretence or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice.
What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice:

18: Но что до того? Как бы ни проповедали Христа, притворно или искренно, я и тому радуюсь и буду радоваться,
1:18  τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω· ἀλλὰ καὶ χαρήσομαι,
1:18. quid enim dum omni modo sive per occasionem sive per veritatem Christus adnuntiatur et in hoc gaudeo sed et gaudebo
But what then? So that by all means, whether by occasion or by truth, Christ be preached: in this also I rejoice, yea, and will rejoice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Апостол все же радуется, что Евангелие распространяется: ведь и враги его - враги Павла, а не Христа - проповедовали Евангелие настоящее, неподдельное, и имя Христово все более становилось известным [Некоторые из современных богословов на этом построяют удивительную теорию проповедничества. По их воззрению, которое они стараются обосновать на 18-м стихе, личность проповедника Евангелия не имеет значения для успеха его проповеди. Может быть, что проповедник сам и не верит в то, что говорит, но проповедь его все равно будет иметь успех и даже такой, который гораздо больше, чем успех верующего проповедника: Сам Бог чрез Духа Своего действует на слушателей... С таким взглядом (его держится и Майер) согласиться нельзя, потому что дело спасения человеческого становится в таком случае совершенно механическим. И потом, зачем бы тогда Христос стал "избирать" проповедников апостолов? Не лучше ли было взять для этого первых попавшихся?].
Adam Clarke: Commentary on the Bible - 1831
1:18: What then? - It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.
Albert Barnes: Notes on the Bible - 1834
1:18: What then? - What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?
Notwithstanding every way - No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be.
Whether in pretence or in truth - Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul.
Christ is preached - They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system, yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact in any way may save a soul; but ignorance of it could save none.
And I therein do rejoice - This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Paul preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be cast into the shade. This may furnish valuable lessons to preachers of the gospel now:
(1) When we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten.
(2) when we are unpopular and unsuccessful, we should rejoice that others are more popular and successful - for Christ is preached.
(3) when we have rivals, who have better plans than we for doing good, and whose labors are crowned with success, we should not be envious or jealous - for Christ is preached.
(4) when ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice - for they preach Christ.
In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for people, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls, and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. If all Christians and Christian ministers had the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, "like kindred drops," would mingle into one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: What: Rom 3:9, Rom 6:15; Co1 10:19, Co1 14:15
whether: Phi 1:14-17; Mat 23:14; Mar 12:40
Christ: Phi 1:15
and I: Mar 9:38-40; Luk 9:45, Luk 9:50; Co1 15:11; Jo2 1:9-11
Geneva 1599
1:18 (5) What then? notwithstanding, every way, whether in (m) pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
(5) He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.
(m) Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.
John Gill
1:18 What then? notwithstanding every way,.... What follows from hence? what is to be concluded from all this? what is to be thought or said in this case? this, that notwithstanding these brethren acted on those different principles, and with those different views:
whether in pretence: of love to Christ, zeal for the Gospel, and concern for the good of souls; though their real views were their own applause, and detriment to the apostle's character; or "by occasion", as the Syriac version renders the word, and as many interpreters think is the sense of it; occasionally preaching Christ, and making a handle of this to gain some other points, and get, advantages to themselves as some:
or in truth; as the hearty friends of Christ and the apostle did; they not only preached Christ who is the truth, and the truth as it is in Jesus, and every truth of the Gospel; and especially that fundamental one, salvation alone by a crucified Christ, and that without any adulteration or concealing any part of it; but with great purity of mind, with integrity of heart, and in the uprightness of their souls; as of sincerity, and in the sight of God; without selfish and sinister ends, and any ambitious views and evil designs: whether it was now in the one or the other way, upon the one or the other principles and views, the apostle stood thus affected; and these were his sentiments, reflections, and resolutions, that inasmuch as
Christ is preached; in the glory of his person, in the fulness of his grace, in the suitableness of his offices and great salvation, in the excellency of his righteousness, and the virtue of his blood, and the efficacy of his sacrifice,
and therein I do rejoice, yea, and will rejoice; not that it was an indifferent thing with him, whether Christ was sincerely or hypocritically preached; or that he could take any pleasure in the manner of preaching, and in the principles and views of one sort of these preachers; for nothing was more disagreeable to him than envy and ambition, strife and contention, hypocrisy and insincerity; but he rejoiced in the subject matter of their ministry, which was Christ Jesus the Lord, whom he dearly loved, and whose interest, if served by any means, or any sort of persons, was a pleasure to him; and also in the effects and consequences of their ministry, the establishing of the saints, the conversion of sinners, the spread of the Gospel, and the enlargement of the interest of Christ: all which may be answered through the preaching of Christ, by evil designing men; for Christ and his Gospel are the same by whomsoever preached, and God may make use of his own truths to answer his ends and purposes, whoever are the dispensers of them, and though they themselves may be cast away, as Judas and others.
John Wesley
1:18 In pretence - Under colour of propagating the gospel. In truth - With a real design so to do.
Robert Jamieson, A. R. Fausset and David Brown
1:18 What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, Phil 1:16) or in truth (out of true 'love' to Christ, Phil 1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Gal 1:6-8); though probably having some of the Jewish leaven (see on Phil 1:15-16), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of CHRIST," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions (Ps 76:10; Is 10:5, Is 10:7).
1:191:19: Զի գիտեմ եթէ այս պահի՛ ինձ փրկութիւն ՚ի ձերոց խնդրուածոց, եւ ՚ի պարգեւաց Հոգւոյն Յիսուսի Քրիստոսի[4415], [4415] Բազումք. Պահի ինձ ՚ի փրկութիւն։
19 որովհետեւ գիտեմ, որ դա ծառայելու է իմ փրկութեանը՝ ձեր աղաչանքներով եւ Յիսուս Քրիստոսի Հոգու օգնութեամբ,
19 Քանզի գիտեմ որ ասոր վախճանը իմ փրկութեանս համար պիտի ըլլայ ձեր աղօթքներով ու Յիսուս Քրիստոսին Հոգիին օգնութիւնովը,
Զի գիտեմ եթէ այս պահի ինձ ի փրկութիւն ի ձերոց խնդրուածոց եւ ի պարգեւաց Հոգւոյն Յիսուսի Քրիստոսի:

1:19: Զի գիտեմ եթէ այս պահի՛ ինձ փրկութիւն ՚ի ձերոց խնդրուածոց, եւ ՚ի պարգեւաց Հոգւոյն Յիսուսի Քրիստոսի[4415],
[4415] Բազումք. Պահի ինձ ՚ի փրկութիւն։
19 որովհետեւ գիտեմ, որ դա ծառայելու է իմ փրկութեանը՝ ձեր աղաչանքներով եւ Յիսուս Քրիստոսի Հոգու օգնութեամբ,
19 Քանզի գիտեմ որ ասոր վախճանը իմ փրկութեանս համար պիտի ըլլայ ձեր աղօթքներով ու Յիսուս Քրիստոսին Հոգիին օգնութիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: ибо знаю, что это послужит мне во спасение по вашей молитве и содействием Духа Иисуса Христа,
1:19  οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος ἰησοῦ χριστοῦ,
1:19. οἶδα (I-had-come-to-see) γὰρ (therefore) ὅτι (to-which-a-one) τοῦτό ( the-one-this ) μοι ( unto-me ) ἀποβήσεται ( it-shall-step-off ) εἰς ( into ) σωτηρίαν ( to-a-savioring-unto ) διὰ (through) τῆς (of-the-one) ὑμῶν (of-ye) δεήσεως (of-a-binding) καὶ (and) ἐπιχορηγίας (of-a-chorus-leading-upon-unto) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"
1:19. scio enim quia hoc mihi proveniet in salutem per vestram orationem et subministrationem Spiritus Iesu ChristiFor I know that this shall fall out to me unto salvation, through your prayer and the supply of the Spirit of Jesus Christ,
19. For I know that this shall turn to my salvation, through your supplication and the supply of the Spirit of Jesus Christ,
For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ:

19: ибо знаю, что это послужит мне во спасение по вашей молитве и содействием Духа Иисуса Христа,
1:19  οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος ἰησοῦ χριστοῦ,
1:19. scio enim quia hoc mihi proveniet in salutem per vestram orationem et subministrationem Spiritus Iesu Christi
For I know that this shall fall out to me unto salvation, through your prayer and the supply of the Spirit of Jesus Christ,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Но не только относительно Евангелия Апостол спокоен: он не боится пока и за свою собственную участь. Правильнее этот стих перевести: "Ибо я знаю: "что послужит мне ко спасению" (Иов XIII:16) чрез вашу молитву и чрез помощь Духа Иисуса Христа". Апостол говорит, очевидно, о бывшем ему откровении (я знаю) и о проникающей его уверенности в своем освобождении.
Adam Clarke: Commentary on the Bible - 1831
1:19: This shall turn to my salvation - That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honor also the king, though that king was Nero.
Through your prayer - Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them.
The supply of the Spirit of Jesus Christ - The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood.
Albert Barnes: Notes on the Bible - 1834
1:19: For I know that this shall turn to my salvation - Will be a means of my salvation. Whether the effect shall be to turn public favor toward the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well. The word "salvation," here, does not refer to his release from captivity, as Koppe, Rosenmuller, Clarke, and others, suppose; for he was not absolutely certain of that, and could not expect that to be effected by "the supply of the Spirit of Jesus Christ" But the meaning is, that all these dealings, including his imprisonment, and especially the conduct of those who thought to add affliction to his bonds, would be among the means of his salvation. Trying and painful as all this was, yet trial and pain Paul reckoned among the means of grace; and he had no doubt that this would prove so.
Through your prayer - See the notes at Co2 1:11.
And the supply of the Spirit of Jesus Christ - To sustain me, and to cause those happy results to come out of these trials. He needed the same spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: I know: Rom 8:28; Co1 4:17; Pe1 1:7-9
through: Co2 1:11; Eph 6:18, Eph 6:19
the Spirit: Rom 8:9; Gal 4:6; Pe1 1:11
John Gill
1:19 For I know that this shall turn to my salvation,.... Or "to salvation", to the salvation of others; that is, the preaching of Christ by these men, though designed by them to the hurt of the apostle; yet he knew that by the power and grace of God it should be made useful to the conversion, and for the salvation of many souls; and this was matter of rejoicing to him: or that affliction which they thought to have added to his bonds, should it befall him, he knew either from a divine revelation, or from the word of God in general, which gives reason to believe that all things work together for good to the saints, and from his own experience; that this also would turn to his advantage, and be for his good, either temporal, spiritual, or eternal, and would work for him a far more exceeding and eternal weight of glory in the world to come; and even in this world, he knew that every reproach, indignity, and suffering he endured, did but increase his fame and his honour, and make his name the more illustrious among the saints; which was the very thing these men envied in him, and strove to take from him; yea, he knew that the method they took would, quite contrary to their expectation, be the means of his enlargement and liberty, of his salvation and deliverance from his bonds: see Phil 1:25; and which he believed would be brought about by the prayers of the saints, and particularly these Philippians:
through your prayer; as Peter was delivered out of prison through the incessant prayer of the church for him. The apostle knew that the prayer of a righteous man availeth much with God, and is very prevalent with him, and much more the prayers of a whole church; wherefore he frequently desired them for him on many accounts; and among others, that he might be delivered out of the hands of unreasonable men; and he firmly believed that he should be delivered by such means:
and the supply of the Spirit of Jesus Christ; which he had reason to expect and hope would be given him through their prayers for him; for though God has made large provisions for the supply of the wants of his people, in his Son and in his covenant, to be dispensed unto them by his Spirit, yet for these will he be sought unto by them: the supply of the Spirit is a supply of gifts from Christ, fitting and qualifying men for his service, and which are ministered by the Spirit to them severally as he will; and a supply of grace out of the fulness of Christ, which the Spirit of grace is the applier of; and a supply of strength from the same by him, to enable the saints both to do and suffer whatever he is pleased to call, them to; it is in short a supply of all their need, which the Spirit of God helps them to, according to the riches of grace, in glory by Christ: this the apostle knew would be sufficient for him, to support him under his present troubles, to deliver him out of them, and to fit him for whatever future work and service his Lord and master had for him to do.
John Wesley
1:19 This shall turn to my salvation - Shall procure me an higher degree of glory. Through your prayer - Obtaining for me a larger supply of the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
1:19 turn to my salvation--"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (Heb 9:28) to me and all whose "earnest expectation" (Phil 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Phil 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15).
through your prayer and the supply--The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."
1:201:20: ըստ ակնկալութեան եւ յուսոյն իմոյ, զի մի՛ իւիք յամօթ եղէց. այլ ամենայն համարձակութեամբ՝ որպէս յամենայն ժամ. եւ այժմ մեծասցի՛ Քրիստոս ՚ի մարմնի իմում, եթէ կենօք՝ եւ եթէ մահու[4416]։ [4416] Ոմանք. Որպէս եւ յամենայն ժամ։
20 ըստ իմ ակնկալութեան եւ յոյսի, որպէսզի ոչնչով ամօթով չմնամ, այլ լինեմ կատարելապէս համարձակ, եւ ինչպէս միշտ, նաեւ այժմ, մեծարուի Քրիստոս իմ մարմնի մէջ թէ՛ իմ ապրելով եւ թէ՛ մեռնելով.
20 Իմ եռանդուն ակնկալութեանս ու իմ յոյսիս համեմատ, որ բանո՛վ մը ամօթով պիտի չըլլամ. հապա կատարեալ համարձակութիւնով ինչպէս ամէն ատեն՝ նոյնպէս ալ հիմա Քրիստոս իմ մարմնիս մէջ պիտի փառաւորուի՝ թէ՛ ապրելովս եւ թէ՛ մեռնելովս։
ըստ ակնկալութեան եւ յուսոյն իմոյ, զի մի՛ իւիք յամօթ եղէց, այլ ամենայն համարձակութեամբ, որպէս յամենայն ժամ եւ այժմ, մեծասցի Քրիստոս ի մարմնի իմում, եթէ՛ կենօք եւ եթէ՛ մահու:

1:20: ըստ ակնկալութեան եւ յուսոյն իմոյ, զի մի՛ իւիք յամօթ եղէց. այլ ամենայն համարձակութեամբ՝ որպէս յամենայն ժամ. եւ այժմ մեծասցի՛ Քրիստոս ՚ի մարմնի իմում, եթէ կենօք՝ եւ եթէ մահու[4416]։
[4416] Ոմանք. Որպէս եւ յամենայն ժամ։
20 ըստ իմ ակնկալութեան եւ յոյսի, որպէսզի ոչնչով ամօթով չմնամ, այլ լինեմ կատարելապէս համարձակ, եւ ինչպէս միշտ, նաեւ այժմ, մեծարուի Քրիստոս իմ մարմնի մէջ թէ՛ իմ ապրելով եւ թէ՛ մեռնելով.
20 Իմ եռանդուն ակնկալութեանս ու իմ յոյսիս համեմատ, որ բանո՛վ մը ամօթով պիտի չըլլամ. հապա կատարեալ համարձակութիւնով ինչպէս ամէն ատեն՝ նոյնպէս ալ հիմա Քրիստոս իմ մարմնիս մէջ պիտի փառաւորուի՝ թէ՛ ապրելովս եւ թէ՛ մեռնելովս։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: при уверенности и надежде моей, что я ни в чем посрамлен не буду, но при всяком дерзновении, и ныне, как и всегда, возвеличится Христос в теле моем, жизнью ли то, или смертью.
1:20  κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ᾽ ἐν πάσῃ παρρησίᾳ ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται χριστὸς ἐν τῶ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ θανάτου.
1:20. κατὰ (down) τὴν (to-the-one) ἀποκαραδοκίαν (to-a-brim-thinking-off-unto) καὶ (and) ἐλπίδα (to-an-expectation) μου (of-me) ὅτι (to-which-a-one) ἐν (in) οὐδενὶ (unto-not-moreover-one) αἰσχυνθήσομαι, (I-shall-be-beshamed,"ἀλλ' (other) ἐν (in) πάσῃ (unto-all) παρρησίᾳ (unto-an-all-uttering-unto) ὡς (as) πάντοτε (all-to-the-one-which-also) καὶ (and) νῦν (now) μεγαλυνθήσεται (it-shall-be-greatened) Χριστὸς (Anointed) ἐν (in) τῷ (unto-the-one) σώματί (unto-a-body) μου, (of-me,"εἴτε (if-also) διὰ (through) ζωῆς (of-a-lifing) εἴτε (if-also) διὰ (through) θανάτου. (of-a-death)
1:20. secundum expectationem et spem meam quia in nullo confundar sed in omni fiducia sicut semper et nunc magnificabitur Christus in corpore meo sive per vitam sive per mortemAccording to my expectation and hope; that in nothing I shall be confounded: but with all confidence, as always, so now also, shall Christ be magnified in my body, whether it be by life or by death.
20. according to my earnest expectation and hope, that in nothing shall I be put to shame, but with all boldness, as always, now also Christ shall be magnified in my body, whether by life, or by death.
According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death:

20: при уверенности и надежде моей, что я ни в чем посрамлен не буду, но при всяком дерзновении, и ныне, как и всегда, возвеличится Христос в теле моем, жизнью ли то, или смертью.
1:20  κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ᾽ ἐν πάσῃ παρρησίᾳ ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται χριστὸς ἐν τῶ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ θανάτου.
1:20. secundum expectationem et spem meam quia in nullo confundar sed in omni fiducia sicut semper et nunc magnificabitur Christus in corpore meo sive per vitam sive per mortem
According to my expectation and hope; that in nothing I shall be confounded: but with all confidence, as always, so now also, shall Christ be magnified in my body, whether it be by life or by death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Но добрый исход, какой предвидит апостол, соответствует его "уверенности" или точнее: "его напряженному ожиданию" (apo karadokia Рим VIII:19) и его надежде на то, что он ни в чем посрамлен не будет, но что при всяком дерзновении, точнее "во всяком смелом открытом выступлении" (parrhsia ср. Кол II:15), Сам Христос возвеличится в теле Апостола. Иначе сказать: Бог возвеличит Христа открыто, употребив для этого тело Апостола, заставив его послужить телом своим - его смертью или чудесным неожиданным сохранением - славе Христа; тот или другой исход предстоит Апостолу - во всяком случае он надеется на то, что этот исход будет для него не посрамлением, а, напротив, прославлением.
Adam Clarke: Commentary on the Bible - 1831
1:20: Earnest expectation - He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, εν πασῃ παρῥησια, to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified - his person, nature, doctrine, etc., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious.
Albert Barnes: Notes on the Bible - 1834
1:20: According to my earnest expectation - The word used here occurs but in one other place in the New Testament; see it explained in the notes at Rom 8:19. The earnest desire and hope which Paul had was not, primarily, that he might be released; but it was that, in all circumstances, he might be able to honor the gospel, living or dying. To that he looked as a much more important matter than to save his life. Life with him was the secondary consideration; the main thing was, to stand up everywhere as the advocate of the gospel, to maintain its truth, and to exhibit its spirit.
That in nothing I shall be ashamed - That I shall do nothing of which I shall have occasion to be ashamed. That in these heavy trials, I may not be left to deny the truth of the Christian religion; that, even before the emperor, I may maintain its principles; and that the dread of death may not lead me to do a dishonorable thing, or in any way so to shrink from an avowal of my belief, as to give me or my friends occasion of regret.
But that with all boldness - By my speaking the truth, and maintaining my principles with all boldness; see the Co2 7:4 note; Eph 6:19-20 notes.
Christ shall be magnified - Shall be held up to the view of man as the true and only Saviour, whatever becomes of me.
Whether it be by life - If I am permitted to live. He was not yet certain how the case would terminate with him. He had not been put on his trial, and, whether that trial would result in his acquittal or not, he could not certainly know. But he felt assured that, if he was acquitted, the effect would be to honor Christ. He would ascribe his deliverance to his gracious interposition; he would devote himself with new ardor to his service; and he felt assured, from his past efforts, that he would be able to do something that would "magnify" Christ in the estimation of mankind.
Or by death - If my trial shall result in my death. Then, he believed he would be able to show such a spirit as to do honor to Christ and his cause. He was not afraid to die, and he was persuaded that he would be enabled to bear the pains of death in such a manner as to show the sustaining power of religion, and the value of Christianity. Christ is magnified in the death of Christians, when his gospel is seen to sustain them; when, supported by its promises, they are enabled to go calmly into the dark valley; and when, in the departing moments, they confidently commit their eternal all into his hands. The effect of this state of feeling on the mind of Paul must have been most happy. In whatever way his trial terminated, he felt assured that the great object for which he lived would be promoted. Christ would be honored, perhaps, as much by his dying as a martyr, as by his living yet many years to proclaim his gospel. He was, therefore, reconciled to his lot. He had no anxiety. Come what might, the purpose which he had most at heart would be secured, and the name of the Saviour would be honored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: earnest: Psa 62:5; Pro 10:28, Pro 23:18; Rom 8:19
in nothing: Psa 25:2, Psa 119:80, Psa 119:116; Isa 45:17, Isa 50:7, Isa 54:4; Rom 5:5, Rom 9:33; Co2 7:14; Co2 10:8; Eph 6:19, Eph 6:20; Pe1 4:16; Jo1 2:28
with: Phi 1:14; Co2 2:14-16
Christ: Phi 2:17; Rom 6:13, Rom 6:19, Rom 12:1; Co1 6:20, Co1 7:34; Co2 5:15; Th1 5:23
whether: Phi 1:23, Phi 1:24; Joh 12:27, Joh 12:28, Joh 21:19; Act 20:24, Act 21:13; Rom 14:7-9; Co1 15:31; Co2 4:10; Col 1:24; Ti2 4:6, Ti2 4:7; Pe2 1:12-15
Geneva 1599
1:20 (6) According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.
(6) We must continue even to the end, with great confidence, having nothing before our eyes except for Christ's glory alone, whether we live or die.
John Gill
1:20 According to my earnest expectation and my hope,.... These words are so placed as that they may refer both to what goes before and what follows after; and the sense be either that the apostle had earnest expectation and hope, even a strong confidence of his salvation, or deliverance from his confinement; and also of his having an interest in the prayers of the saints, and that hereby a supply of the Spirit would be given him; for as he knew and was sure that his God would supply the wants of others, he had great reason to believe he would supply his own; and especially since he had been told by Christ that his grace was sufficient for him: or as in connection with what follows; he had a full persuasion that he should not be put to shame on any account,
that in nothing I shall be ashamed; not of his hope, neither the grace of hope, which makes not ashamed; nor the object of hope, Christ Jesus; nor the thing hoped for, eternal life and happiness, or any of the above things about which this grace was conversant; nor of his reproaches and sufferings for the sake of Christ and his Gospel, which he esteemed as an honour to him, as jewels in his crown, as chains of gold about his neck, and as great riches; nor of the Gospel which he preached, so as to retract and deny it, drop the whole, or conceal any part of it, lay down his profession of it, or cease to preach it: "but" his earnest desire and his firm hope and faith were,
that with all boldness, as always; that as he had, so he should continue to use boldness in the exercise of faith at the throne of grace, come with freedom thither, and stand before God with intrepidity, through the blood and righteousness of his Son; and that as he had met with afflictions and sufferings for Christ's sake, with cheerfulness and an undaunted spirit, none of these things had moved him, so he believed he never should; and that as he had all along, throughout the whole course of his ministry, preached the Gospel with plainness, openness, and freedom, without any guise or reserve, and that with an holy courage and boldness in the face of all opposition,
so now also Christ shall be magnified in my body; for this being Christ's, his great concern was to glorify him in it; and though it was a poor, weak, and crazy body, yet rich treasure being put into this earthen vessel, Christ had been greatly magnified, extolled, and made very high in it; never was there, as the apostle, such a magnifier of Christ, by preaching him in the transcendent glories of his person as the Son of God, in the riches of his grace as Mediator, in all his offices of prophet, priest, and King; and particularly in the justification and salvation of men, where he made him to be all in all. Christ was also magnified by him, by his life and conversation, which influenced by his grace, was in obedience to his will, was directed to his glory, was as became his Gospel, and what adorned his doctrine in all things; and also by enduring such hardships and so great sufferings on his account; the power of Christ was greatly magnified in supporting him under them, and carrying him through them; and as this had been the case ever since he was in the ministry, it being the main thing he had in view, he had a well grounded hope and confidence, that it would ever be so:
whether it be by life or by death; that is, should he live longer, should he be delivered from his present confinement, and be spared a little longer among men, he comfortably assured Christ would be magnified by him in his body, and as long as he was in it; for his determination was to preach him and him only, to spend his life in his service, and to seek not his own things, but the things of Christ; or should he be put to death quickly by the order of Nero, he doubted not but Christ would have some glory thereby; he should die calling upon his name with fervency, professing his constant and unshaken faith in him, and sealing the Gospel by his blood, with the greatest cheerfulness.
John Wesley
1:20 As always - Since my call to the apostleship. In my body - however it may he disposed of. How that might be, he did not yet know. For the apostles did not know all things; particularly in things pertaining to themselves, they had room to exercise faith and patience.
Robert Jamieson, A. R. Fausset and David Brown
1:20 According to my earnest expectation--The Greek expresses, "expectation with uplifted head (Lk 21:28) and outstretched neck." Rom 8:19 is the only other place in the New Testament that the word occurs. TITTMANN says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" (Phil 1:19).
in nothing I shall be ashamed--in nothing have reason to be ashamed of "my work for God, or His work in me" [ALFORD]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [ESTIUS]. So "ashamed" is used in Rom 9:33.
all boldness--"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."
so now also--when "my body" is "in bonds" (Phil 1:17).
Christ--not Paul, "shall be magnified."
life, or by death--Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.
1:211:21: Զի ինձ կեա՛նք Քրիստոս է, եւ մեռանել շա՛հ[4417]։ [4417] Ոմանք. Եւ մեռանելն ինձ շահ։
21 քանի որ ինձ համար կեանքը Քրիստոսն է, իսկ մեռնելը՝ շահ:
21 Վասն զի ինծի համար՝ ապրիլը Քրիստոս է ու մեռնիլը՝ օգուտ։
Զի ինձ կեանք Քրիստոս է, եւ մեռանել` շահ:

1:21: Զի ինձ կեա՛նք Քրիստոս է, եւ մեռանել շա՛հ[4417]։
[4417] Ոմանք. Եւ մեռանելն ինձ շահ։
21 քանի որ ինձ համար կեանքը Քրիստոսն է, իսկ մեռնելը՝ շահ:
21 Վասն զի ինծի համար՝ ապրիլը Քրիստոս է ու մեռնիլը՝ օգուտ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Ибо для меня жизнь--Христос, и смерть--приобретение.
1:21  ἐμοὶ γὰρ τὸ ζῆν χριστὸς καὶ τὸ ἀποθανεῖν κέρδος.
1:21. Ἐμοὶ (Unto-ME) γὰρ (therefore) τὸ (the-one) ζῇν (to-life-unto) Χριστὸς (Anointed) καὶ (and) τὸ (the-one) ἀποθανεῖν (to-have-had-died-off) κέρδος. (a-gain)
1:21. mihi enim vivere Christus est et mori lucrumFor to me, to live is Christ: and to die is gain.
21. For to me to live is Christ, and to die is gain.
For to me to live [is] Christ, and to die [is] gain:

21: Ибо для меня жизнь--Христос, и смерть--приобретение.
1:21  ἐμοὶ γὰρ τὸ ζῆν χριστὸς καὶ τὸ ἀποθανεῖν κέρδος.
1:21. mihi enim vivere Christus est et mori lucrum
For to me, to live is Christ: and to die is gain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Апостол сказал, что даже смерть за Христа соответствует его внутреннему искреннему желанию (надежде моей - elpida mou ст. 20-й). Теперь это положение он поясняет. Потому он не страшится смерти, что чрез нее он получит новую истинную жизнь (to zhn), жизнь со Христом, Который и есть Сам жизнь для Апостола (ср. Гал II:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Generous Exultation.A. D. 62.
21 For to me to live is Christ, and to die is gain. 22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24 Nevertheless to abide in the flesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, v. 20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,

I. If I live in the flesh, this is the fruit of my labour (v. 22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour--karpos ergou--operæ pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments--sword, famine, and pestilence: Paul was in a strait between two blessings--living to Christ, and being with him. Here we have him reasoning with himself upon the matter.

1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (v. 23); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luke xxiii. 43. Absent from the body and present with the Lord (2 Cor. v. 8), without any interval between. Which is far better, pollo gar mallon kreisson--very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.

2. His judgment was rather to live awhile longer in this world, for the service of the church (v. 24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.

II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, v. 25. Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.

III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, v. 26. They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe, 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.
Adam Clarke: Commentary on the Bible - 1831
1:21: For to me to live is Christ - Whether I live or die, Christ is gain to me. While I live I am Christ's property and servant, and Christ is my portion; if I die - if I be called to witness the truth at the expense of my life, this will be gain; I shall be saved from the remaining troubles and difficulties in life, and be put immediately in possession of my heavenly inheritance. As, therefore, it respects myself, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether I be permitted to continue here longer; in either case I can lose nothing.
Albert Barnes: Notes on the Bible - 1834
1:21: For to me to live is Christ - My sole aim in living is to glorify Christ. He is the supreme End of my life, and I value it only as being devoted to his honor - Doddridge. His aim was not honor, learning, gold, pleasure; it was, to glorify the Lord Jesus. This was the single purpose of his soul - a purpose to which he devoted himself with as much singleness and ardor as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition. This implied the following things:
(1) a purpose to know as much of Christ as it was possible to know - to become as fully acquainted as he could with his rank, his character, his plans, with the relations which he sustained to the Father, and with the claims and influences of his religion; see Phi 3:10; Eph 3:19; compare Joh 17:3.
(2) a purpose to imitate Christ - to make him the model of his life. It was a design that his Spirit should reign in his heart, that the same temper should actuate him, and that the same great end should be constantly had in view.
(3) a purpose to make his religion known, as far as possible, among mankind. To this, Paul seriously gave his life, and devoted his great talents. His aim was to see on bow many minds he could impress the sentiments of the Christian religion; to see to how many of the human family he could make Christ known, to whom he was unknown before. Never was there a man who gave himself with more ardor to any enterprise, than Paul did to this; and never was one more successful, in any undertaking, than he was in this.
(4) it was a purpose to enjoy Christ. He drew his comforts from him. His happiness he found in communion with him. It was not in the works of art; not in the pursuits of elegant literature; not in the frivolous and fashionable world; but it was in communion with the Saviour, and in endeavoring to please him.
Remarks On
(1) Paul never had occasion to regret this course. It produced no sadness when he looked over his life. He never felt that he had had an unworthy aim of living; he did not wish that his purpose had been different when he came to die.
(2) if it was Paul's duty thus to live, it is no less that of every Christian. What was there in his case that made it his duty to "live unto Christ," which does not exist in the case of every sincere Christian on earth? No believer, when he comes to die, will regret that he has lived unto Christ; but how many, alas, regret that this has not been the aim and purpose of their souls!
And to die is gain - Compare Rev 14:13. A sentiment similar to this occurs frequently in the Greek and Latin classic writers. See Wetstein, in loc., who has collected numerous such passages. With them, the sentiment had its origin in the belief that they would be freed from suffering, and admitted to some happy world beyond the grave. To them, however, all this was conjecture and uncertainty. The word "gain," here, means profit, advantage; and the meaning is, there would be an advantage in dying above that of living. Important benefits would result to him personally, should he die; and the only reason why he should wish at all to live was, that he might be the means of benefiting others; Phi 1:24-25. But how would it be gain to die? What advantage would there be in Paul's circumstances? What in ours? It may be answered, that it will be gain for a Christian to die in the following respects:
(1) He will be then freed from sin. Here it is the source of perpetual humiliation and sorrow; in heaven be will sin no more.
(2) he will be freed from doubts about his condition. Here the best are liable to doubts about their personal piety, and often experience many an anxious hour in reference to this point; in heaven, doubt will be known no more.
(3) he will be freed from temptation. Here, no one knows when he may be tempted, nor how powerful the temptation may be; in heaven, there will be no allurement to lead him astray; no artful, cunning, and skillful votaries of pleasure to place inducements before him to sin; and no heart to yield to them, if there were.
(4) he will be delivered from all his enemies - from the slanderer, the calumniator, the persecutor. Here the Christian is constantly liable to have his motives called in question, or to be met with detraction and slander; there, there will be none to do him injustice; all will rejoice in the belief that he is pure,
(5) He will be delivered from suffering. Here he is constantly liable to it. His health fails, his friends die, his mind is sad. There, there shall be no separation of friends, no sickness, and no tears.
(6) he will be delivered from death. Here, death is always near - dreadful, alarming, terrible to our nature. There, death will be known no more. No face will ever turn pale, and no knees tremble, at his approach; in all heaven there will never be seen a funeral procession, nor will the soil there ever open its bosom to furnish a grave.
(7) to all this may be added the fact, that the Christian will be surrounded by his best friends; that he will be reunited with those whom he loved on earth; that he will be associated with the angels of light; and that he will be admitted to the immediate presence of his Saviour and his God! Why, then, should a Christian be afraid to die? And why should he not hail that hour, when it comes, as the hour of his deliverance, and rejoice that he is going home? Does the prisoner, long confined in a dungeon, dread the hour which is to open his prison, and permit him to return to his family and friends? Does the man in a foreign land, long an exile, dread the hour when he shall embark on the ocean to be conveyed where he may embrace the friends of his youth? Does the sick man dread the hour which restores him to health; the afflicted, the hour of comfort? the wanderer at night, the cheering light of returning day? And why then should the Christian dread the hour which will restore him to immortal rigor; which shall remove all his sorrows; which shall introduce him to everlasting day?
Death is the crown of life:
Were death denied, poor man would live in vain:
Were death denied, to live would not be life.
Were death denied, even fools would wish to die.
Death wounds to cure; we fall; we rise; we reign!
Spring from our fetters; fasten in the skies;
Where blooming Eden withers in our sight.
Death gives us more than was in Eden lost,
The king of terrors is the prince of peace.
Night Thoughts, iii.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: to live: Phi 1:20, Phi 2:21; Co1 1:30; Gal 6:14; Col 3:4
to die: Phi 1:23; Isa 57:1, Isa 57:2; Rom 8:35-39; Co1 3:22; Co2 5:1, Co2 5:6, Co2 5:8; Th1 4:13-15; Rev 14:13
John Gill
1:21 For to me to live is Christ,.... Christ was his life "efficiently", the efficient cause and author of his spiritual life; he spoke it into him, produced it in him, and disciplined him with it: and he was his life, objectively, the matter and object of his life, that on which he lived; yea, it was not so much he that lived, as Christ that lived in him; he lived by faith on Christ, and his spiritual life was maintained and supported by feeding on him as the bread of life: and he was his life, "finally", the end of his life; what he aimed at throughout the whole course of his life was the glory of Christ, the good of his church and people, the spread of his Gospel, the honour of his name, and the increase of his interest; and this last seems to be the true sense of the phrase here,
and to die is gain; to himself, for death is gain to believers: it is not easy to say what a believer gains by dying; he is released thereby, and delivered from all the troubles and distresses of this life, arising from diseases of body, losses and disappointments in worldly things; from the oppressions and persecutions of wicked men; from indwelling sin, unbelief, doubts, and fears, and the temptations of Satan; he as soon as dies enters into the presence of God, where is fulness of joy, and is immediately with Christ, which is far better than being here, beholding his glory and enjoying communion with him; he is at once in the company of angels and glorified saints; is possessed of perfect holiness and knowledge; inherits a kingdom prepared from the foundation of the world, and wears a crown of life, righteousness, and glory; enters upon an inheritance incorruptible and undefiled; is received into everlasting habitations, into mansions of light, life, love, joy, peace, and comfort; is at perfect rest, and surrounded with endless pleasures. This is the common interpretation, and is countenanced by the Syriac, Arabic, and Ethiopic versions, which read, "to die", or "if I die, it is gain to me": but instead of reading the words as consisting of two propositions, they may he considered as one, and the sense be either this; Christ is gain to me living or dying in life or in death; for Christ is the believer's gain in life; he is all in all, his righteousness, his wisdom, his sanctification, his redemption, his life, his light, his food, his raiment, his riches, his joy, peace, and comfort; he is everything to him he wants, can wish for, or desire: and he is his gain in death; the hope he then has is founded on him, and the triumphs of his faith over death and the grave arise from redemption by him; his expectation is to be immediately with him; and the glory he will then enter into will lie in communion with him, in conformity to him, and in an everlasting vision of him: or thus, for me to live and to die is Christ's gain; his life being spent in his service, in living according to his will, in preaching his Gospel, serving his churches, and suffering for his sake, was for his glory; and his death being for his sake, in the faith of him, and the steady profession of it, would be what would glorify him, and so be his gain likewise; and this seems to be the genuine sense of the words, which contain a reason of the apostle's faith, why he was persuaded Christ would be magnified or glorified in his body, whether by life or by death.
John Wesley
1:21 To me to live is Christ - To know, to love, to follow Christ, is my life, my glory, my joy.
Robert Jamieson, A. R. Fausset and David Brown
1:21 For--in either event (Phil 1:20) I must be the gainer, "For to me," &c.
to live is Christ--whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Gal 2:20).
to die is gain--not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object (Phil 1:20), the change of state caused by death, so far from being a matter of shame (Phil 1:20) or loss, as my enemies suppose, will be a positive "gain" to me.
1:221:22: Ապա եթէ կեանքս մարմնոյ՝ այս ինձ պտուղ գործոյ է. եւ զի՛նչ ընտրեցից, զայն ո՛չ գիտեմ[4418]։ [4418] Օրինակ մի. Ապա թէ կեանք մարմնոյս օգուտ գործեսցէ. եւ զինչ խնդրեցից՝ զայն ոչ գիտեմ։
22 Ապա եթէ այս մարմնի կեանքը արդիւնաւոր գործի համար է, ես չգիտեմ, թէ ո՛րն ընտրեմ:
22 Եթէ մարմնի մէջ ապրիլս իմ գործիս պտուղ կը բերէ, ալ չեմ գիտեր ո՞րը ընտրեմ։
Ապա եթէ կեանքս մարմնոյ այս ինձ պտուղ գործոյ է, եւ զի՛նչ ընտրեցից` զայն ոչ գիտեմ:

1:22: Ապա եթէ կեանքս մարմնոյ՝ այս ինձ պտուղ գործոյ է. եւ զի՛նչ ընտրեցից, զայն ո՛չ գիտեմ[4418]։
[4418] Օրինակ մի. Ապա թէ կեանք մարմնոյս օգուտ գործեսցէ. եւ զինչ խնդրեցից՝ զայն ոչ գիտեմ։
22 Ապա եթէ այս մարմնի կեանքը արդիւնաւոր գործի համար է, ես չգիտեմ, թէ ո՛րն ընտրեմ:
22 Եթէ մարմնի մէջ ապրիլս իմ գործիս պտուղ կը բերէ, ալ չեմ գիտեր ո՞րը ընտրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Если же жизнь во плоти [доставляет] плод моему делу, то не знаю, что избрать.
1:22  εἰ δὲ τὸ ζῆν ἐν σαρκί, τοῦτό μοι καρπὸς ἔργου· καὶ τί αἱρήσομαι οὐ γνωρίζω.
1:22. εἰ (If) δὲ (moreover) τὸ (the-one) ζῇν (to-life-unto) ἐν (in) σαρκί, (unto-a-flesh,"τοῦτό (the-one-this) μοι (unto-me) καρπὸς (a-fruit) ἔργου,-- (of-a-work,"καὶ (and) τί (to-what-one) αἱρήσομαι ( I-shall-lift-unto ) οὐ (not) γνωρίζω: (I-acquaint-to)
1:22. quod si vivere in carne hic mihi fructus operis est et quid eligam ignoroAnd if to live in the flesh: this is to me the fruit of labour. And what I shall choose I know not.
22. But if to live in the flesh,— this is the fruit of my work, then what I shall choose I wot not.
But if I live in the flesh, this [is] the fruit of my labour: yet what I shall choose I wot not:

22: Если же жизнь во плоти [доставляет] плод моему делу, то не знаю, что избрать.
1:22  εἰ δὲ τὸ ζῆν ἐν σαρκί, τοῦτό μοι καρπὸς ἔργου· καὶ τί αἱρήσομαι οὐ γνωρίζω.
1:22. quod si vivere in carne hic mihi fructus operis est et quid eligam ignoro
And if to live in the flesh: this is to me the fruit of labour. And what I shall choose I know not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: Живя в теле, Апостол, конечно, много сделает для распространения христианства (плод моему делу), и он не прочь поработать еще. Но собственно ему лично более отрадным представляется разлука с этой жизнью (разрешиться), хотя опять он не может забыть и верующих, которые, конечно, жаждут иметь Апостола среди себя.
Adam Clarke: Commentary on the Bible - 1831
1:22: But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, Phi 1:20.
Yet what I shall choose I wot not - Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel), I could not tell which to prefer.
Albert Barnes: Notes on the Bible - 1834
1:22: But if I live in the flesh - If I continue to live; if I am not condemned and make a martyr at my approaching trial.
This is the fruit of my labour - The meaning of this passage, which has given much perplexity to commentators, it seems to me is, "If I live in the flesh, it will cost me labor; it will be attended, as it has been, with much effort and anxious care, and I know not which to prefer - whether to remain on the earth with these cares and the hope of doing good, or to go at once to a world of rest." A more literal version of the Greek will show that this is the meaning. Τοῦτό μοι καρπὸς ἔργου Touto moi karpos ergou - "this to me is (or would be) the fruit of labor." Coverdale, however, renders it: "Inasmuch as to live in the flesh is fruitful to me for the work, I wot not what I shall choose." So Luther: "But since to live in the flesh serves to produce more fruit." And so Bloomfield: "But if my life in the flesh be of use to the gospel (be it so, I say no more), verily what I shall choose I see and know not."
See also Koppe, Rosenmuller, and Calvin, who give the same sense. According to this, the meaning is, that if his life were of value to the gospel, he was willing to live; or that it was a valuable object - operae pretium - worth an effort thus to live. This sense accords well with the connection, and the thought is a valuable one, but it is somewhat doubtful whether it can be made out from the Greek. To do it, it is necessary to suppose that μοι moi - "my" - is expletive (Koppe, and that καὶ kai - "and" - is used in an unusual sense. See Erasmus. According to the interpretation first suggested, it means, that Paul felt that it would be gain to die, and that he was entirely willing; that he felt that if he continued to live it would involve toil and fatigue, and that, therefore, great as was the natural love of life, and desirous as he was to do good, he did not know which to choose - an immediate departure to the world of rest, or a prolonged life of toil and pain, attended even with the hope that he might do good. There was an intense desire to be with Christ, joined with the belief that his life here must be attended with toil and anxiety; and on the other hand an earnest wish to live in order to do good, and he knew not which to prefer.
Yet - The sense has been obscured by this translation. The Greek word (καὶ kai) means "and," and should have been so rendered here, in its usual sense. "To die would be gain; my life here would be one of toil, and I know not which to choose."
What I shall choose I wot not - I do not know which I should prefer, if it were left to me. On each side there were important considerations, and he knew not which overbalanced the other. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, whether to live or to die?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: live: Phi 1:24; Co2 10:3; Gal 2:20; Col 2:1; Pe1 4:2
this: Psa 71:18; Isa 38:18, Isa 38:19
I wot: Gen 21:26, Gen 39:8; Exo 32:1; Act 3:17; Rom 11:2
Geneva 1599
1:22 (7) But if I live in the (n) flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.
(7) An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.
(n) To live in this mortal body.
John Gill
1:22 But if I live in the flesh,.... To be in the flesh sometimes signifies to be in a state of nature and unregeneracy, and to live in and after the flesh, to live according to the dictates of corrupt nature; but here it signifies living in the body, or the life which is in the flesh, as the Syriac version renders the phrase here, and as the apostle expresses it in Gal 2:20, and the sense is, if I should live any longer in the body, and be continued for some time in this world:
this is the fruit of my labour; or "I have fruit in my works", as the above version renders it:
yet what I shall choose I wot not, or "know not"; whether life or death; since my life will be for the honour and glory of Christ, and though a toilsome and laborious one, yet useful and fruitful: by his "labour", he means his ministerial work and service; the ministry is a work, a good and honourable work, and a laborious one. Christ's faithful ministers are labourers; they labour in the word and doctrine, both in studying and preaching it; and such a labourer was the apostle, who by the grace of God laboured more abundantly than others; the "fruit" of which was the conversion of many sinners, the edification, comfort, and establishment of the saints, their fruitfulness in grace and works, the spread of the Gospel far and near, the enlargement of the kingdom of Christ, and the weakening of Satan's kingdom, and the glorifying of Christ in his person, offices, and great salvation; all which was a strong and swaying argument with him, to desire to live longer in the body, and made it on the one hand so difficult with him what to choose: for as a certain Jew (b) says,
"the righteous man desires to live to do the will of God while he lives;
but not with that view, he adds,
"to increase the reward of the soul in the world to come.
(b) Kimchi in Psal. vi. 5.
John Wesley
1:22 Here he begins to treat of the former clause of the preceding verse. Of the latter he treats, Phil 2:17. But if I am to live is the flesh, this is the fruit of my labour - This is the fruit of my living longer, that I can labour more. Glorious labour! desirable fruit! in this view, long life is indeed a blessing. And what I should choose I know not - That is, if it were left to my choice.
Robert Jamieson, A. R. Fausset and David Brown
1:22 Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So ALFORD and ELLICOTT. BENGEL takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. GROTIUS explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Phil 1:21; compare Phil 2:30; Rom 1:13). The second alternative, namely, dying, is taken up and handled, Phil 2:17, "If I be offered."
1:231:23: Նեղեա՛լ եմ յերկոցունց՝ զցանկա՛լն, ելանել եւ ընդ Քրիստոսի լինել, առաւե՛լ լաւ համարիմ[4419]. [4419] Ոմանք. Նեղեալ եմ առ յերկոց՛՛։
23 Ճնշուած եմ երկուսից էլ. մարմնից դուրս գալը եւ Քրիստոսի հետ լինելը աւելի լաւ եմ համարում.
23 Երկու կողմանէ նեղը մնացած եմ, մեկնելու ու Քրիստոսին հետ ըլլալու փափաք ունենալով. թէեւ վերջինը շատ աղէկ է,
Նեղեալ եմ յերկոցունց, զցանկալն ելանել եւ ընդ Քրիստոսի լինել առաւել լաւ համարիմ:

1:23: Նեղեա՛լ եմ յերկոցունց՝ զցանկա՛լն, ելանել եւ ընդ Քրիստոսի լինել, առաւե՛լ լաւ համարիմ[4419].
[4419] Ոմանք. Նեղեալ եմ առ յերկոց՛՛։
23 Ճնշուած եմ երկուսից էլ. մարմնից դուրս գալը եւ Քրիստոսի հետ լինելը աւելի լաւ եմ համարում.
23 Երկու կողմանէ նեղը մնացած եմ, մեկնելու ու Քրիստոսին հետ ըլլալու փափաք ունենալով. թէեւ վերջինը շատ աղէկ է,
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: Влечет меня то и другое: имею желание разрешиться и быть со Христом, потому что это несравненно лучше;
1:23  συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν χριστῶ εἶναι, πολλῶ [γὰρ] μᾶλλον κρεῖσσον·
1:23. συνέχομαι (I-be-held-together) δὲ (moreover) ἐκ (out) τῶν (of-the-ones) δύο, (of-two,"τὴν (to-the-one) ἐπιθυμίαν (to-a-passioning-upon-unto) ἔχων (holding) εἰς (into) τὸ (to-the-one) ἀναλῦσαι (to-have-loosed-up) καὶ (and) σὺν (together) Χριστῷ (unto-Anointed) εἶναι, (to-be,"πολλῷ (unto-much) γὰρ (therefore) μᾶλλον (more-such) κρεῖσσον, (superior,"
1:23. coartor autem e duobus desiderium habens dissolvi et cum Christo esse multo magis meliusBut I am straitened between two: having a desire to be dissolved and to be with Christ, a thing by far the better.
23. But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better:
For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:

23: Влечет меня то и другое: имею желание разрешиться и быть со Христом, потому что это несравненно лучше;
1:23  συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν χριστῶ εἶναι, πολλῶ [γὰρ] μᾶλλον κρεῖσσον·
1:23. coartor autem e duobus desiderium habens dissolvi et cum Christo esse multo magis melius
But I am straitened between two: having a desire to be dissolved and to be with Christ, a thing by far the better.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:23: For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men.
Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire αναλυσαι, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive.
Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior, Vulgate; much more better. The reader will at once see that the words are very emphatic.
Albert Barnes: Notes on the Bible - 1834
1:23: For I am in a strait betwixt two - Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait" - συνέχομαι sunechomai - means to be pressed on or constrained, as in a crowd; to feel oneself pressed or pent up so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them - as an anchor holds a ship to its moorings and yet there was a heavenly influence bearing upon him - like the gale upon the vessel - which would bear him away to heaven." Burder, in Ros. Alt. u. neu. Morgenland, in loc.
Having a desire to depart - To die - to leave this world for a better. People, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die - and even then they wish it only as the least of two evils. Pressed down by pain and sorrow; or sick and weary of the world, the mind may be worked up into a desire to be away. But this with the world is, in all cases, the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation of many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which people expressed a desire to depart - but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man - for he ardently loved him. It was not because he had been disappointed about wealth and honor - for he had sought neither. It was not because he had not been successful - for no man had been more so. It was not because he had been subjected to pains and imprisonments - for he was willing to bear them. It was not because he was old, and infirm, and a burden to the world - for, from anything that appears, he was in the vigor of life, and in the fullness of his strength. It was from a purer, higher motive than any of these - the strength of attachment which bound him to the Saviour, and which made him long to be with him.
And to be with Christ - We may remark on this expression:
(1) That this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy."
(2) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period.
(3) the soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact - to see him, and to partake of his glory.
(4) the soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven - for Christ is in heaven, and is its glory. We may add:
(a) that this wish to be with Christ constitutes a marked difference between a Christian and other people. Other people may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ - and this constitutes a broad line of distinction between him and other people.
(b) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of a preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened - and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death.
Which is far better - Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves also that the soul of the Christian at death is made at once happy - for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here - πολλῷ μᾶλλον κρεῖσσον pollō mallon kreisson - is very emphatic, and the apostle seems to labor for language which will fully convey his idea. It means, "by much more, or rather better," and the sense is, "better beyond all expression." Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and having this feeling, death to us will have no terrors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: in: Sa2 24:14; Th1 2:1, Th1 2:13; Luk 12:50; Co2 6:12
a desire: Luk 2:29, Luk 2:30; Joh 13:1; Co2 5:8; Ti2 4:6
with: Job 19:26, Job 19:27; Psa 49:15; Luk 8:38, Luk 23:43; Joh 14:3, Joh 17:24; Act 7:59; Co2 5:8; Th1 4:17; Rev 14:13
far: Psa 16:10, Psa 16:11, Psa 17:15, Psa 73:24-26; Rev 7:14-17
John Gill
1:23 For I am in a strait betwixt two,.... Life and death; or between these "two counsels", as the Arabic version reads; two thoughts and desires of the mind, a desire to live for the reasons above, and a desire to die for a reason following. The apostle was pressed with a difficulty in his mind about this, as David was when he was bid to choose which he would, either seven years' famine, or three months' flight before his enemies, or three days' pestilence; upon which he said, I am in a great strait, 2Kings 24:14; to which passage it is thought the apostle alludes; the same word as here is used by Christ, Lk 12:50,
having a desire to depart; to die, a way of speaking much in use with the Jews, as expressive of death; thus Abraham is represented by them speaking after this manner on account of his two sons Isaac and Ishmael, the one being righteous and the other wicked (c),
"says he, if I bless Isaac, lo, Ishmael will seek to be blessed, and he is wicked; but a servant am I, flesh and blood am I, and tomorrow , "I shall depart out of the world", or "die"; and what pleases the holy blessed God himself in his own world, let him do: "when Abraham was dismissed" or "departed", the holy blessed God appeared to Isaac and blessed him:
and again it is said (d),
"iniquities are not atoned for, until , "a man is dismissed", or "departs out of the world";
and once more (e),
"when a man , "departs out of this world"; according to his merit he ascends above;
See Gill on Jn 13:1; the same word is used in the Syriac version here; death is departing out of this life, a going out of the body, a removal out of this world; it is like moving from one place to another, from the world below to the world above; with the saints it is no other than a removing from one house to another, from the earthly house of their tabernacle, the body, to their Father's house, and the mansions of glory in it, preparing for them. Death is not an annihilation of men, neither of soul nor body; it is a separation of them, but not a destruction of either; it is a dissolution of the union between them for a while, when both remain in a separate state till the resurrection: now this the apostle had a desire unto, which was not a new and sudden motion of mind; it was a thought that had long dwelt with him, and still continued; and this desire after death was not for the sake of death, for death in itself is a king of terrors, very formidable and terrible, and not desirable; it is an enemy, the last enemy that shall be destroyed; it is contrary to nature, and to desire it is contrary to a first principle in nature, self-preservation; but death is desired for some other end; wicked men desire it, and desire others to put an end to their lives, or do it themselves to free them from some trouble they are in; or because they are not able to support under a disappointment of what their ambition or lust have prompted them to: good men desire death, though always when right, with a submission to the will of God, that they may be rid of sin, which so much dishonours God as well as distresses themselves; and that they may be clothed upon with the shining robes of immortality and glory; and as the apostle here,
to be with Christ: for the former clause is to be strictly connected with this; he did not desire merely to depart this life, but chiefly to be with Christ, and the former only in order to the latter; the saints are in Christ now, chosen in him, set upon his heart, and put into his hands, are created in him, and brought to believe in him, and are in him as branches in the vine; and he is in them, formed in their hearts, lives and dwells in them by faith, and they have sometimes communion with him in private duties and public worship; he comes into them and sups with them, and they with him: but this is only at times, he is as a wayfaring man that continues but for a night; hence the present state of the saints is a state of absence from Christ; while they are at home in the body, they are absent from the Lord, especially as to his bodily presence; but after death they are immediately with him, where he is in his human nature; and their souls in their separate state continue with him till the resurrection morn, when their bodies will be raised and reunited to their souls, and be both for ever with him, beholding his glory, and enjoying uninterrupted communion with him; which will be the completion and full end of Christ's preparations and prayers: hence it appears that there is a future being and state after death: the apostle desires to depart this life, and "be", exist, be somewhere, "with Christ"; for the only happy being after death is with him; if souls are not with him, they are with devils and damned spirits, in the lake which burns with fire and brimstone: and it is also manifest that souls do not sleep with the body in the grave until the resurrection; the souls of the saints are immediately with Christ, in the enjoyment of his presence, in happiness and glory, hoping, believing, and waiting for the resurrection of their bodies; had the apostle known that he must have remained after death in a state of inactivity and uselessness, deprived of the communion of Christ and of his church, it would have been no difficulty with him to determine which was most eligible, to live or die; and it would have been much better for him, and more to the advantage of the churches, if he had continued upon earth to this day, than to be sleeping in his grave, senseless and inactive; whereas he adds,
which is far better: to depart and be with Christ is better than to live in the flesh in this sinful world, in the midst of a variety of sorrows and troubles, and in which communion with Christ is but now and then enjoyed, though such a life is better than sleeping in the grave; but upon a soul's departure and being with Christ, it is free from sin and sorrow, and in the utmost pleasure, enjoying communion with him without interruption; and this is better than labouring in the ministry: for though no man took more pleasure in the work of the ministry than the apostle did, and no man's ministry was more profitable and useful; yet it was toilsome, laborious, and wearisome to the flesh; wherefore dying and being with Jesus could not but be desirable, since he should then rest from his labours, and his works would follow him; at least it was better for him, and so the Syriac version adds, "to me", far better for me; and so the Arabic: to live longer might be better and more to the advantage of Christ, the glory of his name, the good of his churches, it might be better for others; but leaving the world and being with Christ were better for him; and this was an argument swaying on the side of death, and inclining him to desire that, and made it so difficult with him what to choose,
(c) Bemidbar Rabba, sect. 11. fol. 202. 3. (d) Zohar in Numb. fol. 51. 3. (e) Tzeror Hammor, fol. 2. 1.
John Wesley
1:23 To depart - Out of bonds, flesh, the world. And to be with Christ - In a nearer and fuller union. It is better to depart; it is far better to be with Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:23 For--The oldest manuscripts read, "But." "I know not (Phil 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' Ti2 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [BISHOP PEARSON]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (Heb 12:24), [BENGEL].
1:241:24: եւ կալ մնալ աստէն ՚ի մարմնի, կարեւո՛ր եւս վասն ձեր[4420]։ [4420] Ոմանք. Եւ կալ եւ մնալ։
24 իսկ մնալ այս մարմնի մէջ՝ առաւել կարեւոր է ձեզ համար:
24 Բայց մարմնի մէջ կենալը ձեզի համար աւելի հարկաւոր է։
եւ կալ մնալ աստէն ի մարմնի` կարեւոր եւս վասն ձեր:

1:24: եւ կալ մնալ աստէն ՚ի մարմնի, կարեւո՛ր եւս վասն ձեր[4420]։
[4420] Ոմանք. Եւ կալ եւ մնալ։
24 իսկ մնալ այս մարմնի մէջ՝ առաւել կարեւոր է ձեզ համար:
24 Բայց մարմնի մէջ կենալը ձեզի համար աւելի հարկաւոր է։
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: а оставаться во плоти нужнее для вас.
1:24  τὸ δὲ ἐπιμένειν [ἐν] τῇ σαρκὶ ἀναγκαιότερον δι᾽ ὑμᾶς.
1:24. τὸ (the-one) δὲ (moreover) ἐπιμένειν (to-stay-upon) τῇ (unto-the-one) σαρκὶ (unto-a-flesh) ἀναγκαιότερον (more-up-arm-belonged) δι' (through) ὑμᾶς. (to-ye)
1:24. permanere autem in carne magis necessarium est propter vosBut to abide still in the flesh is needful for you.
24. yet to abide in the flesh is more needful for your sake.
Nevertheless to abide in the flesh [is] more needful for you:

24: а оставаться во плоти нужнее для вас.
1:24  τὸ δὲ ἐπιμένειν [ἐν] τῇ σαρκὶ ἀναγκαιότερον δι᾽ ὑμᾶς.
1:24. permanere autem in carne magis necessarium est propter vos
But to abide still in the flesh is needful for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
1:24: To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.
Albert Barnes: Notes on the Bible - 1834
1:24: Nevertheless to abide in the flesh - To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence.
Is more needful for you - Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured would be of value to the church, and he had, therefore, a desire to live - and it was no part of his religion affectedly to undervalue or despise himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: Phi 1:22, Phi 1:25, Phi 1:26; Joh 16:7; Act 20:29-31
John Gill
1:24 Nevertheless to abide in the flesh,.... To continue in the body, not always, but a little longer,
is more needful for you; for their comfort, edification, and instruction, their further profiting: and increase in faith, and the joy of it. The Syriac version renders the words thus, "but business for you", or "a good will towards you compels me to abide in the body"; and the Arabic version thus, "notwithstanding I choose to remain in the flesh, and this I think very necessary for you"; so that upon the whole, the argument for living longer on consideration of glorifying Christ, and of being more useful to the good of souls, preponderated with him; inclined him to desire rather to live than die; though the latter was better for him, and more to his personal advantage; and thus, like a brave and good man, he prefers a public good to a private one.
Robert Jamieson, A. R. Fausset and David Brown
1:24 to abide--to continue somewhat longer.
for you--Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.
1:251:25: Եւ զայս յուսացեալ գիտեմ, եթէ կացից՝ եւ մնացի՛ց ամենեցուն ձեզ, ՚ի ձեր զարգանա՛լ եւ խրա՛խ լինել ՚ի հաւատս.
25 Եւ համոզուած եմ ու գիտեմ, որ կը մնամ եւ կ’ապրեմ ձեզ բոլորիդ հետ, որ դուք զարգանաք եւ ուրախ լինէք հաւատի մէջ,
25 Այս բանին համոզուած ըլլալով՝ գիտեմ թէ ձեր ամենուն հետ պիտի կենամ ու մնամ, որպէս զի դուք զարգանաք եւ ուրախ ըլլաք հաւատքով.
Եւ զայս յուսացեալ գիտեմ, եթէ կացից եւ մնացից ամենեցուն ձեզ, ի ձեր զարգանալ եւ խրախ լինել ի հաւատս:

1:25: Եւ զայս յուսացեալ գիտեմ, եթէ կացից՝ եւ մնացի՛ց ամենեցուն ձեզ, ՚ի ձեր զարգանա՛լ եւ խրա՛խ լինել ՚ի հաւատս.
25 Եւ համոզուած եմ ու գիտեմ, որ կը մնամ եւ կ’ապրեմ ձեզ բոլորիդ հետ, որ դուք զարգանաք եւ ուրախ լինէք հաւատի մէջ,
25 Այս բանին համոզուած ըլլալով՝ գիտեմ թէ ձեր ամենուն հետ պիտի կենամ ու մնամ, որպէս զի դուք զարգանաք եւ ուրախ ըլլաք հաւատքով.
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: И я верно знаю, что останусь и пребуду со всеми вами для вашего успеха и радости в вере,
1:25  καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως,
1:25. καὶ (And) τοῦτο (to-the-one-this) πεποιθὼς (having-hath-had-come-to-conduce) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) μενῶ (I-shall-stay,"καὶ (and) παραμενῶ (I-shall-stay-beside) πᾶσιν ( unto-all ) ὑμῖν (unto-ye) εἰς (into) τὴν (to-the-one) ὑμῶν (of-ye) προκοπὴν (to-a-felling-before) καὶ (and) χαρὰν (to-a-joy) τῆς (of-the-one) πίστεως, (of-a-trust,"
1:25. et hoc confidens scio quia manebo et permanebo omnibus vobis ad profectum vestrum et gaudium fideiAnd having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith:
25. And having this confidence, I know that I shall abide, yea, and abide with you all, for your progress and joy in the faith;
And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith:

25: И я верно знаю, что останусь и пребуду со всеми вами для вашего успеха и радости в вере,
1:25  καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως,
1:25. et hoc confidens scio quia manebo et permanebo omnibus vobis ad profectum vestrum et gaudium fidei
And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Апостол высказывает уверенность, основанную на точном знании (и я верю знаю), что в настоящий раз ему смерть не грозит. Он останется в живых и увидится с читателями послания (пребуду - paramenw, по толкованию Иоанна Златоуста, имеет именно такой смысл). Находясь в общении с Апостолом, филиппийцы будут все больше и больше совершенствоваться в вере и радоваться этому (для вашего успеха и радости в вере). А следствием этого будет то, что они будут вправе получить похвалу в избыточествующем виде чрез Иисуса Христа или, собственно, в Иисусе Христе (en X. I). Апостол последними словами хочет указать, какова должна быть похвала читателей. Это - похвала истинно христианская, не похожая на обычное человеческое самохвальство. Прибавляя же, что эта похвала должна умножаться через него (через меня - en emoi), Апостол ставит себя в положение орудия и орудия необходимого, при посредстве которого эта похвала должна умножаться. Он сам, его судьба, становятся предметом похвалы среди филиппийцев. "Вот каков наш учитель - Павел!" - говорят они, слыша о том, что совершается с Апостолом... В особенности они будут хвалиться и торжествовать, когда среди них снова явится Павел, освобожденный из своей темницы (при моем вторичном к вам пришествии).
Adam Clarke: Commentary on the Bible - 1831
1:25: Having this confidence, I know that I shall abide - Convinced that it is necessary that I should live longer, for the spreading and defense of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released.
For your furtherance - In the way of righteousness.
And joy of faith - And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.
Albert Barnes: Notes on the Bible - 1834
1:25: And having this confidence - "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for me to do, I confidently expect that I shall be permitted to live." The "confidence" here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, "And being persuaded as to this, or of this" - τοῦτο πεποιθὼς touto pepoithō s - "I know," etc. The foundation of his expectation that he should live does not appear to have been any Revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace of the intentions of the government, as some others suppose, but the fact that he believed his life to be necessary for them, and that therefore God would preserve it.
I know that I shall abide - The word "know," however, (οιδα oida) is not to be pressed as denoting absolute necessity - for it appears from Phi 1:27 and Phi 2:17, that there was some ground for doubt whether he would live - but is to be taken in a popular sense, as denoting good courage, and an earnest hope that he would be permitted to live and visit them. Heinrichs.
And continue with you all - That is, that he would be permitted not only to live, but to enjoy their society.
For your furtherance and joy of faith - For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live - to come back again to life - for the sake of his friends. Pagan adds: "It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished people often do."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: confidence: Phi 2:24; Act 20:25
for: Luk 22:32; Joh 21:15-17; Act 11:23, Act 14:22; Rom 1:11, Rom 1:12, Rom 15:18, Rom 15:29; Co2 1:24; Eph 4:11-13
joy: Psa 60:6; Rom 5:2, Rom 15:13; Pe1 1:8
John Gill
1:25 And having this confidence, I know that I shall abide,.... In the flesh, in the body, live a little longer in the world. These words must be understood either of a certain infallible knowledge, arising from a divine revelation, and a firm persuasion and confidence founded upon that which the apostle had, of his being delivered from his bonds, and spared a little longer for further usefulness among the churches; and accordingly some have thought that he was after this set at liberty, and travelled through several countries preaching the Gospel, and after that was committed to prison and suffered death; but of this there is no sufficient proof: or rather therefore of a conjectural knowledge arising from the present state of things, and his view of it; being willing to hope, and persuade himself that he should be delivered from his confinement, and his life be spared for the good of the interest of Christ, and the glory of his name; it being what his heart was set upon, and he was very desirous of:
and continue with you all; not only with the Philippians, but other saints, and other churches, who were dear to him, and he to them; though he may mean more especially these believers:
for your furtherance, or "profiting"; in divine and spiritual things, in the knowledge of Christ, and the truths of the Gospel:
and joy of faith; for the furtherance, or increase of that joy which faith is attended with, and which springs from it; for true solid joy springs from faith in the person, blood, righteousness, and atonement of Christ; and is what may be increased, and is often done by and through the ministry of the word, and the ministers of the Gospel; who do not pretend to a dominion over the faith of men, only to be helpers of their joy, as they sometimes are, as also of their faith, which as it comes by hearing is increased the same way. The phrase is Jewish; mention is made in the writings of the Jews (f) of , "the joy of faith",
(f) Zohar in Gen. fol. 113. 4. & in Exod. fol. 36. 4.
John Wesley
1:25 I know - By a prophetic notice given him while he was writing this. That I shall continue some time longer with you - And doubtless he did see them after this confinement.
Robert Jamieson, A. R. Fausset and David Brown
1:25 Translate, "And being confident of this."
I know, &c.--by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Phil 2:23). He doubtless returned from his first captivity to Philippi (Heb 13:19; Philem 1:22).
joy of faith--Greek, "joy in your faith."
1:261:26: զի պարծանք ձեր առաւե՛լ լինիցին ՚ի Քրիստոս Յիսուս ինեւ ՚ի միւսանգամ գալստեա՛ն իմում առ ձեզ[4421]։ վջ[4421] Ոմանք. Առաւել լիցին... եւ ՚ի միւսանգամ ՚ի գալստեան։
26 որպէսզի ինձնով ձեր պարծանքը առաւել լինի Քրիստոս Յիսուսով, երբ ես վերստին գամ ձեզ մօտ:
26 Որպէս զի ձեր պարծանքը իմ վրայովս աւելի ըլլայ Քրիստոս Յիսուսով՝ իմ նորէն ձեզի գալուս պատճառով։
զի պարծանք ձեր առաւել լիցին ի Քրիստոս Յիսուս ինեւ ի միւսանգամ գալստեան իմում առ ձեզ:

1:26: զի պարծանք ձեր առաւե՛լ լինիցին ՚ի Քրիստոս Յիսուս ինեւ ՚ի միւսանգամ գալստեա՛ն իմում առ ձեզ[4421]։ վջ
[4421] Ոմանք. Առաւել լիցին... եւ ՚ի միւսանգամ ՚ի գալստեան։
26 որպէսզի ինձնով ձեր պարծանքը առաւել լինի Քրիստոս Յիսուսով, երբ ես վերստին գամ ձեզ մօտ:
26 Որպէս զի ձեր պարծանքը իմ վրայովս աւելի ըլլայ Քրիստոս Յիսուսով՝ իմ նորէն ձեզի գալուս պատճառով։
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: дабы похвала ваша во Христе Иисусе умножилась через меня, при моем вторичном к вам пришествии.
1:26  ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν χριστῶ ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς.
1:26. ἵνα (so) τὸ (the-one) καύχημα (a-boasting-to) ὑμῶν (of-ye) περισσεύῃ (it-might-about-of) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) ἐν (in) ἐμοὶ (unto-ME) διὰ (through) τῆς (of-the-one) ἐμῆς (of-mine) παρουσίας (of-a-being-beside-unto) πάλιν (unto-furthered) πρὸς (toward) ὑμᾶς. (to-ye)
1:26. ut gratulatio vestra abundet in Christo Iesu in me per meum adventum iterum ad vosThat your rejoicing may abound in Christ Jesus for me, by my coming to you again.
26. that your glorying may abound in Christ Jesus in me through my presence with you again.
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again:

26: дабы похвала ваша во Христе Иисусе умножилась через меня, при моем вторичном к вам пришествии.
1:26  ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν χριστῶ ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς.
1:26. ut gratulatio vestra abundet in Christo Iesu in me per meum adventum iterum ad vos
That your rejoicing may abound in Christ Jesus for me, by my coming to you again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:26: That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.
Albert Barnes: Notes on the Bible - 1834
1:26: That your rejoicing may be more abundant in Jesus Christ - Through the mercy and grace of Christ, If he was spared, his deliverance would be traced to Christ, and they would rejoice together in one who had so mercifully delivered him.
For me by my coming to you again - Their joy would not only be that he was delivered, but that he was permitted to see them again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: Phi 2:16-18, Phi 3:1, Phi 3:3, Phi 4:4, Phi 4:10; Sol 5:1; Joh 16:22, Joh 16:24; Co2 1:14, Co2 5:12, Co2 7:6
John Gill
1:26 That your rejoicing may be more abundant,.... They had rejoiced greatly on his account already, blessing God that ever they had seen his face, or heard his voice; as they had great reason to do, he being the happy instrument of first bringing the Gospel to them, and of their conversion; and now he hoped he should be delivered out of prison, and see them again, that their joy might be increased and abound yet more and more, upon his deliverance, they had so earnestly prayed and so much longed for, and at the sight of him they so dearly loved: and yet to show that this their joy was not looked upon by him as a carnal one, or as arising from a natural affection, he observes that it was
in Jesus Christ; though they rejoiced in him as an instrument, and therefore he adds,
for me; yet it was on account of Jesus Christ, the subject of his ministry; their joy did not centre in the apostle, but had Christ for its object, whose person, righteousness, and salvation were held forth by him to their view and comfort; and though they would still more and more rejoice should he return to them once more,
by my coming to you again; yet still it would he in Christ, and because of the fulness of the blessing of the Gospel of Christ, in which he should come to them.
Robert Jamieson, A. R. Fausset and David Brown
1:26 Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Phil 1:19) through my presence again among you." ALFORD makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Phil 2:16), answers plainly to "your rejoicing in respect to me" here.
1:271:27: Միայն թէ արժանի՛ աւետարանին գնայցէք. զի եթէ գայցեմ, եւ տեսանիցեմ զձեզ. եւ եթէ հեռի՛ իցեմ, եւ լսիցե՛մ զձէնջ. զի հաստատո՛ւն կայցէք ՚ի մի հոգի, եւ միո՛վ շնչով նահատակիցիք ՚ի հաւա՛տս աւետարանին[4422]. [4422] Ոմանք. Միայն եթէ ար՛՛... զի թէ գայցեմ։ Ոսկան յաւելու. Աւետարանին Քրիստոսի գնայց՛՛։ Օրինակ մի. Եւ միով շնչիւ նահատակիցէք։
27 Միայն թէ Աւետարանին արժանի ձեւով ընթացէ՛ք, որպէսզի ձեզ տեսնելու գամ թէ հեռու լինեմ, լսեմ ձեր մասին, որ հաստատուն էք մնացել մէ՛կ հոգով եւ որպէս մէ՛կ շունչ պայքարում էք Աւետարանի հաւատի համար.
27 Միայն թէ Քրիստոսին աւետարանին ինչպէս կը վայլէ՝ այնպէս վարուեցէք. որպէս զի եթէ գամ ու ձեզ տեսնեմ եւ կամ հեռու ըլլամ, ձեր վրայովը լսեմ թէ դուք հաստատուն կը կենաք մէկ հոգիով ու մէկ շունչով պատերազմակից կ’ըլլաք աւետարանին հաւատքին համար։
Միայն թէ արժանի [4]աւետարանին գնայցէք. զի եթէ՛ գայցեմ եւ տեսանիցեմ զձեզ, եւ եթէ՛ հեռի իցեմ եւ լսիցեմ զձէնջ զի հաստատուն կայցէք ի մի հոգի, եւ միով շնչով նահատակիցիք ի հաւատս աւետարանին:

1:27: Միայն թէ արժանի՛ աւետարանին գնայցէք. զի եթէ գայցեմ, եւ տեսանիցեմ զձեզ. եւ եթէ հեռի՛ իցեմ, եւ լսիցե՛մ զձէնջ. զի հաստատո՛ւն կայցէք ՚ի մի հոգի, եւ միո՛վ շնչով նահատակիցիք ՚ի հաւա՛տս աւետարանին[4422].
[4422] Ոմանք. Միայն եթէ ար՛՛... զի թէ գայցեմ։ Ոսկան յաւելու. Աւետարանին Քրիստոսի գնայց՛՛։ Օրինակ մի. Եւ միով շնչիւ նահատակիցէք։
27 Միայն թէ Աւետարանին արժանի ձեւով ընթացէ՛ք, որպէսզի ձեզ տեսնելու գամ թէ հեռու լինեմ, լսեմ ձեր մասին, որ հաստատուն էք մնացել մէ՛կ հոգով եւ որպէս մէ՛կ շունչ պայքարում էք Աւետարանի հաւատի համար.
27 Միայն թէ Քրիստոսին աւետարանին ինչպէս կը վայլէ՝ այնպէս վարուեցէք. որպէս զի եթէ գամ ու ձեզ տեսնեմ եւ կամ հեռու ըլլամ, ձեր վրայովը լսեմ թէ դուք հաստատուն կը կենաք մէկ հոգիով ու մէկ շունչով պատերազմակից կ’ըլլաք աւետարանին հաւատքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: Только живите достойно благовествования Христова, чтобы мне, приду ли я и увижу вас, или не приду, слышать о вас, что вы стоите в одном духе, подвизаясь единодушно за веру Евангельскую,
1:27  μόνον ἀξίως τοῦ εὐαγγελίου τοῦ χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου,
1:27. Μόνον (To-alone) ἀξίως (unto-deem-belonged) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ (of-Anointed) πολιτεύεσθε , ( ye-should-citizen-of ,"ἵνα (so) εἴτε (if-also) ἐλθὼν (having-had-came) καὶ (and) ἰδὼν (having-had-seen) ὑμᾶς (to-ye) εἴτε (if-also) ἀπὼν (being-off) ἀκούω (I-might-hear) τὰ (to-the-ones) περὶ (about) ὑμῶν, (of-ye,"ὅτι (to-which-a-one) στήκετε (ye-stand) ἐν (in) ἑνὶ (unto-one) πνεύματι, (unto-a-currenting-to,"μιᾷ (unto-one) ψυχῇ (unto-a-breathing) συναθλοῦντες ( contending-together-unto ) τῇ (unto-the-one) πίστει (unto-a-trust) τοῦ (of-the-one) εὐαγγελίου, (of-a-goodly-messagelet,"
1:27. tantum digne evangelio Christi conversamini ut sive cum venero et videro vos sive absens audiam de vobis quia stetistis uno spiritu unianimes conlaborantes fide evangeliiOnly let your conversation be worthy of the gospel of Christ: that, whether I come and see you, or, being absent, may hear of you, that you stand fast in one spirit, with one mind labouring together for the faith of the gospel.
27. Only let your manner of life be worthy of the gospel of Christ: that, whether I come and see you or be absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel;
Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel:

27: Только живите достойно благовествования Христова, чтобы мне, приду ли я и увижу вас, или не приду, слышать о вас, что вы стоите в одном духе, подвизаясь единодушно за веру Евангельскую,
1:27  μόνον ἀξίως τοῦ εὐαγγελίου τοῦ χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου,
1:27. tantum digne evangelio Christi conversamini ut sive cum venero et videro vos sive absens audiam de vobis quia stetistis uno spiritu unianimes conlaborantes fide evangelii
Only let your conversation be worthy of the gospel of Christ: that, whether I come and see you, or, being absent, may hear of you, that you stand fast in one spirit, with one mind labouring together for the faith of the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-30: Но указанные благоприятные результаты вера филиппийцев будет иметь только в том случае, когда они, читатели, будут держать себя достойно своего христианского звания и единодушно подвизаться против врагов Евангелия.:27: Живите - politeuesqe, т. е. живите как граждане нового царства, нового общества Христова. - Достойно Евангелия (по-русски: благовествования). Здесь Евангелие изображается как зерцало нового законодательства, содержащее в себе известные законы и обычаи... - Приду ли... Апостол не сомневается в своем освобождении, но опасается того, что обстоятельства задержат его где-нибудь после освобождения и ему не удастся навестить читателей. - Стоите в одном духе, т. е. сохраняете единство настроения (дух здесь означает дух человеческий, так как далее ему параллельно "душа" - mia yuch - по-русски: единодушно). - Подвизаясь - sunaqlounteV, т. е. вместе со мною подвизаясь (aqloun = трудиться и бороться) за веру (как религиозный принцип), которая основывается на Евангелии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Exhortations.A. D. 62.
27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me.

The apostle concludes the chapter with two exhortations:--

I. He exhorts them to strictness of conversation (v. 27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it.--That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in v. 26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: "Whether I come or no, let me hear well of you, and do you stand fast." Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, James v. 8. Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel:-- 1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent. 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things. 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it.

II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, v. 28. The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ.--For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, v. 29. Here are two precious gifts given, and both on the behalf of Christ:-- 1. To believe in him. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God. 2. To suffer for the sake of Christ is a valuable gift too: it is a great honour and a great advantage; for we may be very serviceable to the glory of God, which is the end of our creation, and encourage and confirm the faith of others. And there is a great reward attending it too: Blessed are you when men shall persecute you, for great is your reward in heaven, Matt. v. 11, 12. And, if we suffer with him, we shall also reign with him, 2 Tim. ii. 12. If we suffer reproach and loss for Christ, we are to reckon it a great gift, and prize it accordingly, always provided we behave under our sufferings with the genuine temper of martyrs and confessors (v. 30): "Having the same conflict which you saw in me, and now hear to be in me; that is, suffering in the same manner as you saw and now hear of me that I suffer." It is not simply the suffering, but the cause, and not only the cause, but the spirit, which makes the martyr. A man may suffer in a bad cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.
Adam Clarke: Commentary on the Bible - 1831
1:27: Let your conversation be as it becometh the Gospel - The apostle considers the Church at Philippi as a free or imperial city, which possesses great honors, dignities, and privileges; and he exhorts them to act, αξιως, worthy of or suitably to those honors and privileges. This is the idea that is expressed by the word πολιτευεσθε, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ's imperial city, the Church. The apostle resumes the same metaphor, Phi 3:20 : ἡμων - το πολιτευμα εν ουρανοις ὑπαρχει· For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King.
Whether I come and see you - Leaving the matter still in doubt as to them, whether he should again visit them.
In one spirit - Being all of one mind under the influence of the Holy Ghost.
Striving together - Συναθλουντες· Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith - the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.
Albert Barnes: Notes on the Bible - 1834
1:27: Only let your conversation - The word "conversation" we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that and is never so used in the Scriptures. It means conduct in general - including, of course, our manner of speaking, but not limited to that - and should be so understood in every place where it occurs in the Bible. The original word used here - πολιτεύω politeuō - means properly "to administer the state; to live as a citizen; to conduct oneself according to the laws and customs of a state;" see Act 23:1; compare examples in Wetstein. It would not be improperly rendered: "let your conduct as a citizen be as becomes the gospel;" and might without impropriety, though not exclusively, be referred to our deportment as members of a community, or citizens of a state. It undoubtedly implies that, as citizens, we should act, in all the duties which that relation involves - in maintaining the laws, in submission to authority, in the choice of rulers, etc., as well as in other relations - on the principles of the gospel; for the believer is bound to perform every duty on Christian principles. But the direction here should not be confined to that. It doubtless includes our conduct in all relations in life, and refers to our deportment in general; not merely as citizens of the state, but as members of the church, and in all other relations. In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it - all should be done as becomes the gospel. The direction, therefore, in this place, is to be understood of everything pertaining to conduct.
As it becometh the gospel of Christ -
(1) The rules of the gospel are to be applied to all our conduct - to our conversation, business transactions, modes of dress, style of living, entertainments, etc. There is nothing which we do, or say, or purpose, that is to be excepted from those rules.
(2) there is a way of living which is appropriate to the gospel, or which is such as the gospel requires. There is something which the gospel would secure as its proper fruits in all our conduct, and by which our lives should be regulated. It would distinguish us from the frivolous, and from those who seek honor and wealth as their supreme object. If all Christians were under the influence of the gospel, there would be something in their dress, temper, conversation, and aims, which would distinguish them from others; The gospel is not a thing of nothing; nor is it intended that it should exert no influence on its friends.
(3) it is very important that Christians should frame their lives by the rules of the gospel, and, to this end, should study them and know what they are. This is important:
(a) because they are the best and wisest of all rules;
(b) because it is only in this way that Christians can do good;
(c) because they have solemnly covenanted with the Lord to take his laws as their guide;
(d) because it is only in this way that they can enjoy religion; and,
(e) because it is only by this that they can have peace on a dying bed.
If people live as "becometh the gospel," they live well. Their lives are honest and honorable; they are people of truth and uprightness; they will have no sources of regret when they die, and they will not give occasion to their friends to hang their heads with shame in the remembrance of them. No man on a dying bed ever yet regretted that he had framed his life by the rules of the gospel, or felt that his conduct had been conformed too much to it.
That whether I come and see you - Alluding to the possibility that he might be released, and be permitted to visit them again.
Or else be absent - Either at Rome, still confined, or released, and permitted to go abroad.
I may hear of your affairs ... - I may hear always respecting you that you are united, and that you are vigorously striving to promote the interests of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: let: Phi 3:18-21; Eph 4:1; Col 1:10; Th1 2:11, Th1 2:12, Th1 4:1; Tit 2:10; Pe2 1:4-9; Pe2 3:11, Pe2 3:14
the gospel: Rom 1:9, Rom 1:16, Rom 15:16, Rom 15:29; Co2 4:4, Co2 9:13; Gal 1:7
whether: Phi 2:12, Phi 2:24
I may: Eph 1:15; Col 1:4; Th1 3:6; Plm 1:5; Jo3 1:3, Jo3 1:4
that ye: Phi 2:1, Phi 2:2, Phi 4:1; Psa 122:3, Psa 133:1; Mat 12:25; Co1 1:10, Co1 15:58, Co1 16:13, Co1 16:14; Co2 13:11
in one: Jer 32:39; Joh 17:20, Joh 17:21; Act 2:46, Act 4:32; Rom 12:4, Rom 12:5; 1Cor. 12:12-31; Eph 4:3-6; Jam 3:18; Jde 1:3
the faith: Pro 22:23; Act 24:24; Rom 1:5, Rom 10:8; Eph 1:13; Ti1 1:11, Ti1 1:19; Ti2 4:7
Geneva 1599
1:27 (8) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye (o) stand fast in one spirit, with one mind striving together for the faith of the gospel;
(8) Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.
(o) The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.
John Gill
1:27 Only let your conversation be as it becometh the Gospel of Christ,.... Or "behave as citizens worthy of the Gospel"; for not so much their outward conversation in the world is here intended, which ought to be in wisdom towards them that are without; so as to give no offence to any, and to put to, silence, the ignorance of foolish men, and them to confusion and: shame, who falsely accuse their good conversation in Christ; though this is what is highly becoming professors of the Gospel; and a moral conversation proceeding from principles of grace, under the influence of the Spirit of God, is very ornamental to the Gospel, being what that requires and powerfully teaches; but the conversation of the saints one with another, in their church state, is here meant. The allusion is to cities which have their peculiar laws and rules, to which the citizens are to conform; and such as behave according to them act up to the character of good citizens, and becoming, and worthy of the charter by which they hold their privileges and immunities. A church of Christ is as a city, and is often so called; the members of it are citizens, fellow citizens, one with another, and of the household of God, and have laws and rules according to which they are to conduct themselves; as such do who walk worthy of their calling, and becoming the charter of the Gospel by which they have and hold their freedom and privileges, as citizens of the new Jerusalem: and such a Gospel walk and conversation lies in such things as these; constant attendance on the preaching of the Gospel, and on the administration of Gospel ordinances; a strict observation of the rules of behaviour towards persons that have given offence, either in public or private; a just regard to the discipline of Christ's house, in admonitions; reproofs, censures and excommunications, as cases require; cultivating love, unity, and peace; keeping the ordinances as they were delivered; retaining and striving for the doctrines of the Gospel; holding the mysteries of it in a pure conscience, and adorning: it by a becoming life and conversation. This the apostle recommends as the "only", the main and principal thing these saints should attend to; and as what would give him the greatest joy and pleasure to hear of, whether he should ever come and see them again or not:
that whether I come and see you, or else be absent, I may hear of your affairs. The Vulgate Latin version reads "hear of you"; and so do the Syriac and Ethiopic versions:
that ye stand fast in one spirit; meaning either the Gospel, which is the Spirit that giveth life; so called because it is from the, Spirit of God, and that by which he is conveyed into the souls of men, and contains spiritual things: this is one, uniform, consistent scheme of truths; find in this believers ought to stand fast, and should abide by it, and never give up, or part with anyone branch of it; and so to do is one part of their Gospel conversation; for the apostle in this and the following things points out the several parts of that conversation he exhorts to: or else the holy Spirit of God is intended, who as he is the beginner of the good work of grace on the soul, is he also who carries it on and will perfect it; and therefore to him should the people of God look for grace and strength, to enable them to stand fast in the profession of their faith, to hold fast without wavering, and to persevere to the end; who is that one Spirit by which they are baptized into one body, and become fellow citizens with the saints: or the spirit of love, unity, and peace is here meant: true Christian love makes the saints to be of one heart and soul; and in this single affection to one another should they stand fast; brotherly love should continue, and all endeavours be used to keep the unity of the spirit in the bond of peace; which is another branch of becoming Gospel conversation: the apostle adds,
with one mind, or "soul"; either signifying the same as before, or else that they should be of one judgment in the doctrines and ordinances of the Gospel, and abide therein; which is necessary to their harmonious walk and conversation together, as citizens of Zion:
striving together for the faith of the Gospel: by the "faith of the Gospel", may be designed the grace of faith, which comes by the Gospel; as the means of it, and by which the Gospel becomes useful and beneficial to the souls of men, and which has the Gospel for its object; for faith comes by hearing the word, and that is only profitable when it is mixed with it, and is that grace which gives credit to every truth of it, upon the testimony of divine revelation: now as the doctrine of faith is that which the saints are to strive for, the grace of faith is that by which they strive for it; by which they resist Satan, oppose false teachers, and overcome the world; and agreeably to this sense the Arabic version reads, "by the faith of the Gospel": though rather the doctrine of faith is intended, that word of faith, or faith, which is the Gospel itself, and which is often so called; and for this, in all its parts and branches, believers should strive; as for all those doctrines of faith, which concern the unity of God, the trinity of persons in the Godhead, the divine sonship of Christ, the proper deity and distinct personality of him and the blessed Spirit; and for all such doctrines as regard the state and condition of men by the fall of Adam, as that the guilt of his sin is imputed to all his posterity, the pollution of nature by it derived and communicated to them, that the bias of man's mind is naturally to that which is evil, and is averse to that which is good, and that he is impotent to everything that is spiritually good; and for all those doctrines which regard the free and distinguishing grace of God; of election, as eternal, personal, and irrespective of faith, holiness, and good works, as motives and conditions of it; of the covenant of grace, as from everlasting, absolute and unconditional, sure and firm; of redemption, as particular, and as proceeding upon a full satisfaction for sin to law and justice; of justification by the righteousness of Christ; of peace and pardon by his blood; of regeneration, conversion, and sanctification, as entirely owing to powerful and efficacious grace, and not to man's free will; of the saints' final perseverance, the resurrection of the dead, a future judgment, and eternal life, as the free gift of God: striving for these, as wrestlers do with one another, to which the allusion is, supposes persons to strive and wrestle against; and they are such as oppose truth and themselves unto it; as all such that deny divine revelation, or the authority of the Scriptures; that say that Jesus is not the Messiah; or that Christ is not the natural and eternal Son of God; or that deny his proper deity, his satisfaction and righteousness; that reject the efficacious grace of God, and the operations of the Spirit as unnecessary, to regeneration and conversion; that advance and plead for the purity of human nature, the power of man's free will, and ascribe justification and salvation to the works of men: all such are to be contended with and strove against, and that not with carnal weapons, but with spiritual ones, with the Scriptures of truth; by which a good warfare with them may be warred, and the good fight of faith fought with much success; and the whole requires great care and solicitude, earnestness, zeal, constancy, and courage: striving together for these, intends either striving with the apostle, and as they had him both as a fellow soldier, and for an example; or rather striving one with another, their ministers with their members, and their members with their ministers; the one by preaching, writing, and disputing more especially, the other by bearing a constant testimony to truth, and praying for the success of it; and both by dying for it when required; and so to do is to have the conversation as becomes the Gospel of Christ.
John Wesley
1:27 Only - Be careful for this, and nothing else. Stand fast in one spirit - With the most perfect unanimity. Striving together - With united strength and endeavours. For the faith of the gospel - For all the blessings revealed and promised therein.
Robert Jamieson, A. R. Fausset and David Brown
1:27 Only--Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [BENGEL].
let your conversation be--(Compare Phil 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' Heb 12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Eph 2:19) be," &c.
I . . . see . . . hear--so Phil 1:30. "Hear," in order to include both alternatives, must include the meaning know.
your affairs--your state.
in one spirit--the fruit of partaking of the Holy Spirit (Eph 4:3-4).
with one mind--rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [BENGEL].
striving together--with united effort.
1:281:28: եւ մի՛ զանգիտիցէք եւ մի՛ իւիք ՚ի հակառակորդաց անտի. որ է նոցա հանդէ՛ս կորստեան, եւ ձերոյ՝ փրկութեան։
28 եւ ոչնչով մի՛ վախեցէք հակառակորդներից. դա ապացոյց է նրանց կորստեան եւ ձեր փրկութեան:
28 Բանով մըն ալ մի՛ զարհուրիք հակառակորդներէն, որ անոնց կորուստին ապացոյցն է ու ձեզի՝ փրկութեան.
եւ մի՛ զանգիտիցէք եւ մի՛ իւիք ի հակառակորդաց անտի, որ է նոցա հանդէս կորստեան, եւ ձերոյ փրկութեան:

1:28: եւ մի՛ զանգիտիցէք եւ մի՛ իւիք ՚ի հակառակորդաց անտի. որ է նոցա հանդէ՛ս կորստեան, եւ ձերոյ՝ փրկութեան։
28 եւ ոչնչով մի՛ վախեցէք հակառակորդներից. դա ապացոյց է նրանց կորստեան եւ ձեր փրկութեան:
28 Բանով մըն ալ մի՛ զարհուրիք հակառակորդներէն, որ անոնց կորուստին ապացոյցն է ու ձեզի՝ փրկութեան.
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: и не страшитесь ни в чем противников: это для них есть предзнаменование погибели, а для вас--спасения. И сие от Бога,
1:28  καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἥτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας, καὶ τοῦτο ἀπὸ θεοῦ·
1:28. καὶ (and) μὴ (lest) πτυρόμενοι ( being-frightened ) ἐν (in) μηδενὶ (unto-lest-moreover-one) ὑπὸ (under) τῶν (of-the-ones) ἀντικειμένων ( of-ever-a-one-situating ) (ἥτις "(which-a-one) ἐστιν (it-be) αὐτοῖς (unto-them) ἔνδειξις (a-showing-in) ἀπωλείας, (of-a-destructing-off-of,"ὑμῶν (of-ye) δὲ (moreover) σωτηρίας, (of-a-savioring-unto,"καὶ (and) τοῦτο (the-one-this) ἀπὸ (off) θεοῦ, (of-a-Deity,"
1:28. et in nullo terreamini ab adversariis quae est illis causa perditionis vobis autem salutis et hoc a DeoAnd in nothing be ye terrified by the adversaries: which to them is a cause of perdition, but to you of salvation, and this from God.
28. and in nothing affrighted by the adversaries: which is for them an evident token of perdition, but of your salvation, and that from God;
And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God:

28: и не страшитесь ни в чем противников: это для них есть предзнаменование погибели, а для вас--спасения. И сие от Бога,
1:28  καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἥτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας, καὶ τοῦτο ἀπὸ θεοῦ·
1:28. et in nullo terreamini ab adversariis quae est illis causa perditionis vobis autem salutis et hoc a Deo
And in nothing be ye terrified by the adversaries: which to them is a cause of perdition, but to you of salvation, and this from God.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Противников, т. е. противников веры христианской - неверующих язычников и иудеев. - Это, т. е. то обстоятельство, что вы не страшитесь своих противников. - Погибель и спасение - здесь имеются в виду как окончательные, вечные (ср. 2: Сол I:5-10). - И сие от Бога. И страх врагов, какой в них производит твердость христиан, и спасение христиан - все от Бога. Естественнее, впрочем, это прибавление относить только к выражению "а для вас - спасения".
Adam Clarke: Commentary on the Bible - 1831
1:28: In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution.
Which is to them - Ἡτις αυτοις εστιν. Some very judicious critics consider ἡτις as referring to πιστις, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.
Albert Barnes: Notes on the Bible - 1834
1:28: And in nothing terrified by your adversaries - Adversaries, or opponents, they had, like most of the other early Christians. There were Jews there who would be likely to oppose them (compare Act 17:5), and they were exposed to persecution by the pagan. In that city, Paul had himself suffered much Acts 16; and it would not be strange if the same scenes should be repeated. It is evident from this passage, as well as from some other parts of the Epistle, that the Philippians were at this time experiencing some form of severe suffering. But in what way, or why, the opposition to them was excited, is nowhere stated. The meaning here is, "do not be alarmed at anything which they can do. Maintain your Christian integrity, notwithstanding all the opposition which they can make. They will, in the end, certainly be destroyed, and you will be saved."
Which is to them an evident token of perdition - What, it may be asked, would be the token of their perdition? What is the evidence to which Paul refers that they will be destroyed? The relative "which" - ἥτις hē tis; - is probably used as referring to the persecution which had been commenced, and to the constancy which the apostle supposed the Philippians would evince. The sentence is elliptical; but it is manifest that the apostle refers either to the circumstance then occurring, that they were persecuted, and that they evinced constancy; or to the constancy which he wished them to evince in their persecutions. He says that this circumstance of persecution, if they evinced such a spirit as he wished, would be to them an evidence of two things:
(1) Of the destruction of those who were engaged in the persecution. This would be, because they knew that such persecutors could not ultimately pRev_ail. Persecution of the church would be a certain indication that they who did it would be finally destroyed.
(2) it would be a proof of their own salvation, because it would show that they were the friends of the Redeemer; and they had the assurance that all those who were persecuted for his sake would be saved. The gender of the Greek relative here is determined by the following noun (ἔνδειξις endeixis), in a manner that is not uncommon in Greek; see Wetstein, in loc., and Koppe.
And that of God - That is, their persecution is a proof that God will interpose in due time and save you. The hostility of the wicked to us is one evidence that we are the friends of God, and shall be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: in: Isa 51:7, Isa 51:12; Mat 10:28; Luk 12:4-7, Luk 21:12-19; Act 4:19-31, Act 5:40-42; Th1 2:2; Ti2 1:7, Ti2 1:8; Heb 13:6; Rev 2:10
an: Th2 1:5, Th2 1:6; Pe1 4:12-14
but: Mat 5:10-12; Rom 8:17; Ti2 2:11, Ti2 2:12
and that: Gen 49:18; Psa 50:23, Psa 68:19, Psa 68:20; Isa 12:2; Luk 3:6; Act 28:28
Geneva 1599
1:28 (9) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
(9) We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.
John Gill
1:28 And in nothing terrified by your adversaries,.... Not by Satan, though a roaring lion, for Christ is greater than he; nor by the world which Christ has overcome; nor by false teachers, though men of art and cunning; nor by violent persecutors, who can do no more than kill, the body; let not the power, the rage, the cunning, or the violence of one or the other, move, discourage, or affright from a close attachment to the Gospel and the truths of it:
which is to them an evident token of perdition; when men wilfully oppose themselves to the truth, and show a malicious hatred to it, and hold it in unrighteousness, and either turn the grace of God into lasciviousness, or persecute it with rage and fury, it looks as if they were given up to reprobate minds, to say and do things not convenient; as if they were foreordained to condemnation; and were consigned over to destruction and perdition; and very rare it is, that such persons are ever called by grace:
but to you of salvation; when men are reproached and ridiculed, are threatened and persecuted for the sake of the Gospel, and are enabled to take all patiently, and persevere in the truth with constancy, it is a manifest token that such are counted worthy of the kingdom of God; that God has a design of salvation for them, and that they shall be saved with an everlasting one: so that the different effects of the opposition of the one, and the constancy of the other, are made use of as so many reasons why the saints should not be terrified by their enemies: it is added,
and that of God; meaning either that the whole of this is of God, as that there are adversaries, heretics, and persecutors; this is by divine permission, and in order to answer some ends and purpose of God, and the perdition or everlasting punishment of such persons will be righteously inflicted upon them by him; and that the constancy, faith, patience, and perseverance of the saints and their salvation, are all of God: or it particularly respects the latter, the salvation of those who persevere to the end; this is not of themselves, or merited by their constancy, patience, and perseverance, but is God's free gift. The Syriac, Arabic, and Ethiopic versions, join this clause to the beginning of Phil 1:29, thus, "and this is given of God to you", &c.
John Wesley
1:28 Which - Namely, their being adversaries to the word of God, and to you the messengers of God. Is an evident token - That they are in the high road to perdition; and you, in the way of salvation.
Robert Jamieson, A. R. Fausset and David Brown
1:28 terrified--literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.
which--your not being terrified.
evident token of perdition--if they would only perceive it (Th2 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.
to you of salvation--The oldest manuscripts read, "of your salvation"; not merely your temporal safety.
1:291:29: Եւ այդ՝ յԱստուծոյ է, որ ձեզ շնորհեցաւ վասն Քրիստոսի, ո՛չ միայն ՚ի նա հաւատալ՝ այլ եւ վասն նորա չարչարե՛լ[4423]. [4423] Ոմանք. Արդ յԱստուծոյ է, որ ձեզ շնորհեցաւ ոչ միայն ՚ի նա... չարչարել, եւ նախատինս յանձն առնուլ։
29 Եւ դա Աստծուց է, որ շնորհուեց ձեզ Քրիստոսի համար, որպէսզի ոչ միայն հաւատաք նրան, այլեւ նրա համար չարչարուէք՝
29 Այն ալ Աստուծմէ է. վասն զի ձեզի շնորհուեցաւ Քրիստոսին համար՝ ո՛չ թէ միայն անոր հաւատալ, հապա անոր համար չարչարուիլ ալ,
Եւ այդ յԱստուծոյ է, որ ձեզ շնորհեցաւ վասն Քրիստոսի, ոչ միայն ի նա հաւատալ, այլ եւ վասն նորա չարչարել:

1:29: Եւ այդ՝ յԱստուծոյ է, որ ձեզ շնորհեցաւ վասն Քրիստոսի, ո՛չ միայն ՚ի նա հաւատալ՝ այլ եւ վասն նորա չարչարե՛լ[4423].
[4423] Ոմանք. Արդ յԱստուծոյ է, որ ձեզ շնորհեցաւ ոչ միայն ՚ի նա... չարչարել, եւ նախատինս յանձն առնուլ։
29 Եւ դա Աստծուց է, որ շնորհուեց ձեզ Քրիստոսի համար, որպէսզի ոչ միայն հաւատաք նրան, այլեւ նրա համար չարչարուէք՝
29 Այն ալ Աստուծմէ է. վասն զի ձեզի շնորհուեցաւ Քրիստոսին համար՝ ո՛չ թէ միայն անոր հաւատալ, հապա անոր համար չարչարուիլ ալ,
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: потому что вам дано ради Христа не только веровать в Него, но и страдать за Него
1:29  ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν,
1:29. ὅτι (to-which-a-one) ὑμῖν (unto-ye) ἐχαρίσθη (it-was-granted-to) τὸ (the-one) ὑπὲρ (over) Χριστοῦ, (of-Anointed,"οὐ (not) μόνον (to-alone) τὸ (the-one) εἰς (into) αὐτὸν (to-it) πιστεύειν (to-trust-of,"ἀλλὰ (other) καὶ (and) τὸ (the-one) ὑπὲρ (over) αὐτοῦ (of-it) πάσχειν), (to-experience),"
1:29. quia vobis donatum est pro Christo non solum ut in eum credatis sed ut etiam pro illo patiaminiFor unto you it is given for Christ, not only to believe in him, but also to suffer for him:
29. because to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer in his behalf:
For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake:

29: потому что вам дано ради Христа не только веровать в Него, но и страдать за Него
1:29  ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν,
1:29. quia vobis donatum est pro Christo non solum ut in eum credatis sed ut etiam pro illo patiamini
For unto you it is given for Christ, not only to believe in him, but also to suffer for him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Чтобы внедрить в читателей большее мужество, Апостол говорит, что они должны считать делом особой милости Божией то обстоятельство, что призываются не только содержать веру во Христа, но и страдать за Него.
Adam Clarke: Commentary on the Bible - 1831
1:29: Unto you it is given in the behalf of Christ - Ὑμιν εχαρισθη· To you it is graciously given; it is no small privilege that God has so far honored you as to permit you to suffer on Christ's account. It is only his most faithful servants that he thus honors. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of salvation to them who are thus exercised.
Albert Barnes: Notes on the Bible - 1834
1:29: For unto you - Unto you as Christians. This favor is granted unto you in your present circumstances.
It is given - God concedes to you this privilege or advantage.
In the behalf of Christ - In the cause of Christ, or with a view to honor Christ. Or, these things are brought on you in consequence of your being Christians.
Not only to believe on him - It is represented here as a privilege to be permitted to believe on Christ. It is so:
(1) It is an honor to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved.
(2) it is a privilege to believe on Christ, because it is by such faith that out sins are forgiven; that we become reconciled to God, and have the hope of heaven.
(3) it is a privilege, because it saves the mind from the tortures and the deadly influence of unbelief - the agitation, and restlessness, and darkness, and gloom of a skeptic.
(4) it is a privilege, because we have then a friend to whom we may go in trial, and on whom we may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of an unbeliever; and he will see abundant occasion for gratitude.
But also to suffer for his sake - Here it is represented as a privilege to suffer in the cause of the Redeemer - a declaration which may sound strange to the world. Yet this sentiment frequently occurs in the New Testament. Thus, it is said of the apostles Act 5:41, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name;" Col 1:24. "Who now rejoice in my sufferings for you;" Pe1 4:13. "But rejoice, inasmuch as ye are partakers of Christ's sufferings;" compare Jam 1:2; Mar 10:30; see the notes at Act 5:41. It is a privilege thus to suffer in the cause of Christ:
(1) because we then resemble the Lord Jesus, and are united with him in trials;
(2) because we have evidence that we are his, if trials come upon us in his cause;
(3) because we are engaged in a good cause, and the privilege of maintaining such a cause is worth much of suffering; and,
(4) because it will be connected with a brighter crown and more exalted honor in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: it is: Act 5:41; Rom 5:3; Jam 1:2; Pe1 4:13
not: Mat 16:17; Joh 1:12, Joh 1:13, Joh 6:44, Joh 6:45; Act 13:39, Act 14:27; Eph 2:8; Col 2:12; Jam 1:17, Jam 1:18
Geneva 1599
1:29 (10) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
(10) He proves his statement that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith.
John Gill
1:29 For unto you it is given in the behalf of Christ,.... For the sake of his Gospel, for the good of his interest, and the glory of his name. The Alexandrian copy reads, "to us it is given", &c,
not only to believe in him; for faith in Christ, which is not merely believing that he is the Christ, and all that is said of him, or all that he himself says, but is a seeing of the Son, a going to him, receiving, embracing, leaning, relying, and living upon him, as God's salvation, is a pure gift of grace; it is not in nature, nor in every man, and in whom it is, it is not of themselves, it is the gift of God; the first implantation of it, all its acts and exercise, its increase, and the performance of it at last with power, are all owing to the grace of God; and this is only given to the elect, for it is a distinguishing gift; it is given to them, and them alone, and, therefore called the faith of God's elect:
but also to suffer for his sake; for the sake of Christ personal; for the sake of Christ mystical, for his body's sake the church; for the sake of his Gospel, and for the sake of his cause and interest in the world: now to suffer in name and character, in estate or person, not as an evildoer, but as a Christian, is a gift of God, as faith in Christ is; all the sufferings of the saints are appointed by God; their being called forth to suffer shame for the sake of Christ, is an high honour conferred upon them; all the grace and strength by which they are supported under sufferings for Christ are given to them; and all the glory consequent upon them is not merited by them, which are by no meant to be compared with it, but is the free gift of God through Christ. The same persons to whom it is given to believe in Christ, to them it is given to suffer for him; and they all do in some shape or another, though some more, others less; yet all are partakers of sufferings for Christ, and so are conformed to him their head, and hereby enter the kingdom: now all this is said, as containing so many reasons to encourage believers to have their conversation as becomes the Gospel of Christ, by a steady adherence to it, and a joint contention and striving for it, without being intimidated by their enemies.
John Wesley
1:29 For to you it is given - As a special token of God's love, and of your being in the way of salvation.
Robert Jamieson, A. R. Fausset and David Brown
1:29 For--rather, a proof that this is an evident token from God of your salvation, "Because," &c.
Tit is given--Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Eph 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Jn 1:12-13).
believe on him--"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.
1:301:30: զնո՛յն պատերազմ ունել՝ զոր յի՛սն տեսէք, եւ այժմ լսէ՛ք յինէն[4424]։[4424] Օրինակ մի. Զնոյն պատերազմ կրել։
30 մղելով նոյն պատերազմը, որն իմ մէջ տեսաք եւ այն լսում էք ինձնից:
30 Նոյն պատերազմը մղելով, որ իմ մէջս տեսաք ու հիմա իմ վրայովս կը լսէք։
Զնոյն պատերազմ ունել` զոր յիսն տեսէք եւ այժմ լսէք [5]յինէն:

1:30: զնո՛յն պատերազմ ունել՝ զոր յի՛սն տեսէք, եւ այժմ լսէ՛ք յինէն[4424]։
[4424] Օրինակ մի. Զնոյն պատերազմ կրել։
30 մղելով նոյն պատերազմը, որն իմ մէջ տեսաք եւ այն լսում էք ինձնից:
30 Նոյն պատերազմը մղելով, որ իմ մէջս տեսաք ու հիմա իմ վրայովս կը լսէք։
zohrab-1805▾ eastern-1994▾ western am▾
1:3030: таким же подвигом, какой вы видели во мне и ныне слышите о мне.
1:30  τὸν αὐτὸν ἀγῶνα ἔχοντες οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ἀκούετε ἐν ἐμοί.
1:30. τὸν (to-the-one) αὐτὸν (to-it) ἀγῶνα (to-a-struggling) ἔχοντες ( holding ) οἷον (to-which-belonged) εἴδετε (ye-had-seen) ἐν (in) ἐμοὶ (unto-ME) καὶ (and) νῦν (now) ἀκούετε (ye-hear) ἐν (in) ἐμοί. (unto-ME)
1:30. eundem certamen habentes qualem et vidistis in me et nunc audistis de meHaving the same conflict as that which you have seen in me and now have heard of me.
30. having the same conflict which ye saw in me, and now hear to be in me.
Having the same conflict which ye saw in me, and now hear [to be] in me:

30: таким же подвигом, какой вы видели во мне и ныне слышите о мне.
1:30  τὸν αὐτὸν ἀγῶνα ἔχοντες οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ἀκούετε ἐν ἐμοί.
1:30. eundem certamen habentes qualem et vidistis in me et nunc audistis de me
Having the same conflict as that which you have seen in me and now have heard of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Еще более должно ободрять их сознание того, что они подвизаются одним общим подвигом со своим учителем - Павлом. О его же подвигах за веру они уже сами знают (видели - точнее: знаете - eΐdete), так как такой подвиг Апостол подъял уже в их городе (Деян XVI:22), и, кроме того, слышат от приходивших к ним христиан из Рима.
Adam Clarke: Commentary on the Bible - 1831
1:30: Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal.
1. It was no small encouragement to these persons,
(1.) That whatever sufferings they met with they were supported under them.
(2.) That they suffered in the same cause in which their illustrious apostle was suffering.
(3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind.
(4.) That all these sufferings were sanctified to their eternal good.
2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ's sake, is most eminently honored by his Creator.
Albert Barnes: Notes on the Bible - 1834
1:30: Having the same conflict - The same agony - ἀγῶνα agō na - the same strife with bitter foes, and the same struggle in the warfare.
Which ye saw in me - When I was in Philippi, opposed by the multitude, and thrown into prison; Acts 16.
And now hear to be in me - In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials.
In this chapter we have a beautiful illustration of the true spirit of a Christian in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence and to extend their own. He was, perhaps, about to die; and at any rate, was in such circumstances as to be under a necessity of looking death in the face.
In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man - the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will toward him, and with much error, yet he cherished no hard feeling; he sought for no Rev_enge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure.
He says that in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honored, whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to die - and then this state of mind is produced, not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world.
It was the noble, elevated, and pure wish to be with Christ - to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell foRev_er. To that world where Christ dwelt be would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow human beings. Such is the elevated nature of Christian feeling. But, alas, how few attain to it; and even among Christians, how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart and to be with Christ! How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say from the depths of his soul, that he feels it would be gain for him to go to heaven! Yet such deadness to the world may be produced - as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, "Come, Lord Jesus, come quickly."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: the same: Joh 16:33; Rom 8:35-37; Co1 4:9-14, Co1 15:30-32; Eph 6:11-18; Col 2:1; Th1 2:14, Th1 2:15, Th1 3:2-4; Ti2 2:10-12, Ti2 4:7; Heb 10:32, Heb 10:33, Heb 12:4; Rev 2:10, Rev 2:11; Rev 12:11
which: Acts 16:19-40; Th1 2:2
now: Phi 1:13
Geneva 1599
1:30 (11) Having the same conflict which ye saw in me, and now hear [to be] in me.
(11) Now he shows for what purpose he made mention of his afflictions.
John Gill
1:30 Having the same conflict,.... For it seems that the Philippians were now under persecution for the Gospel of Christ; but this was no new or strange thing; it was the same the apostle was under formerly, and at that time:
which ye saw in me, and now hear to be in me; when he and Silas were at Philippi, and first preached the Gospel there, they were exceedingly ill used, and shamefully entreated; they were dragged to the market place, or court, were beaten and scourged, and put into the inner prison, and their feet made fast in the stocks, Acts 16:19; of all this the Philippians were eyewitnesses, and to which he here refers when he says, which ye saw in me; and now he was a prisoner at Rome, as they had heard, hence he says, "and now hear to be in me"; for they had sent Epaphroditus to him with a present, as a token of their love to him, and to support him under his affliction; and which he mentions, in order to animate them to bear their sufferings patiently for Christ's sake, since the same were accomplished in him, as well as in the rest of their brethren and fellow Christians in the world.
John Wesley
1:30 Having the same kind of conflict with your adversaries, which ye saw in me - When I was with you, Acts 16:12, Acts 16:19, &c.
Robert Jamieson, A. R. Fausset and David Brown
1:30 ye saw in me-- (Acts 16:12, Acts 16:19, &c.; Th1 2:2). I am "in nothing terrified by mine adversaries" (Phil 1:29), so ought not ye. The words here, "ye saw . . . and . . . hear," answer to "I come and see you, or else . . . hear" (Phil 1:27).