Chapter One

Introduction (1–11). Depiction of the situation in which the Apostle finds himself in Rome (12–26). Exhortation to the readers that they be steadfast in the struggle for faith (27–30).

Philippians 1:1. Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons: After the greeting (1–2), the Apostle says that he cannot remember the Philippians without a feeling of gratitude to God, since they have always shown their eager participation in the work of spreading the Gospel. The Apostle at this time expresses a wish that the Philippian church continue to go further and further along the path of perfection. Paul, as in the rest of the epistles written from the first Roman imprisonment (Phil 1; Col 1:1), sends greetings to the readers not only from himself but also from his disciple Timothy. This is explained here by the fact that Timothy was particularly close to the Philippians. He founded the church in Philippi together with Paul (Acts 16:12 and following verses) and then spent a long time afterward among the Macedonian Christians (Acts 19:22; 1 Cor 16:10; 2 Cor 1:1). Paul moreover intended to send Timothy to Philippi once again (Phil 2:19). “Servants of Jesus Christ.” The Apostle does not call himself an apostle here because in Philippi no one disputed his high apostolic dignity. The title “servant” does not diminish his dignity in the least, because it expresses his determination to dedicate his entire life to serving Christ (Col 4:12). “To all the saints in Christ.” The Apostle addresses the Philippians not as a “church” but as individual persons, to show that he regards each of them with special heartfelt affection. “Saints”—the name for Christians (cf. 1 Cor 1:2). “With the overseers and deacons.” Only in this epistle do we find a special mention in the greeting of overseers and deacons. The reason for this lay undoubtedly in the fact that the chief purpose of the epistle was to express gratitude for the help which the Apostle received from the Philippian church (Phil 2:25 and following verses; Phil 4:10 and following verses). Meanwhile, who participated most in the collection of these contributions other than the overseers and deacons? It is natural that the Apostle considered it necessary to mention them separately. But who is meant here by “overseers”? Of course, not only overseers in our modern sense, because in the small Philippian church there would hardly have been a need for several people of episcopal rank. It is probable that “overseers” here refers both to the bishop and presbyters, who in the apostolic age were undoubtedly sometimes called overseers (see for instance the epistle to Titus Titus 1:5 and Titus 1:7). This idea was expressed by St. John Chrysostom as well as by the Blessed Theodoret and others.

Philippians 1:2. Grace to you and peace from God our Father and the Lord Jesus Christ. See Rom 1:7.

Philippians 1:3. I thank my God at every remembrance of you, As was his custom (except in the epistle to the Galatians), the Apostle begins the epistle with thanksgiving to God. He thanks God always, whenever he remembers the Philippians: such is the pleasant memory of them, so much does the thought of them gladden his heart!

Philippians 1:4. Always in every petition of mine for you all, making request with joy, When he makes his usual prayer, he does not forget to pray for the Philippians and performs this prayer with a feeling of joy.

Philippians 1:5. For your participation in the Gospel from the first day until now, The reason for this joy is that the Philippians from the very first day, when the Apostle and his companions appeared to them as preachers of the Gospel, and until the present time continue to show the most fervent and active sympathy for the work of Gospel preaching. They became, so to speak, missionaries themselves, and besides, through donations for the work of mission they contribute not a little to its success.

Philippians 1:6. Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ, In this prayer the Apostle’s gaze is also directed toward the future. In the future he foresees further improvement of the Philippians in the noble cause they have chosen. The Apostle’s confidence is based on the fact that God Himself placed them on this path and sustains their faithfulness to the Gospel. But God undoubtedly does not leave His work unfinished: He will give the Philippians strength to reach and live until the second coming of Christ (“the day of Jesus Christ” see 1 Cor 1:8) in the same good and even better state.

Philippians 1:7. It is right for me to feel this way about you all, because I have you in my heart, both in my imprisonment and in the defense and confirmation of the Gospel, being partakers with me of grace. Philippians 1:8. For God is my witness, how I long for you all with the affection of Jesus Christ; This confidence in the Apostle is also sustained by the circumstance that the Apostle cannot imagine them otherwise than as his partners in “that grace” which God sent him. And this “grace” or the gracious gift of God constitutes his bonds, his appearance before Roman authority as a defender of the Gospel (thus we place the expression “in my imprisonment, in the defense and confirmation of the Gospel” after the word “grace”: those words explain what the Apostle understands by “grace”). “For God is my witness...” The Apostle adds these words to show that he did not say too much when he said that he has all the Philippians in his heart. “With the affection of Jesus Christ”—more precisely: “with the inmost affection” (the inward feelings—σπλάγχνα) of Christ, with whom the Apostle is in close communion (cf. Gal 2:20). Such love is firm, disinterested, and unchanging and extends to readiness to give one’s life for friends.

Philippians 1:9. And this I pray, that your love may abound still more and more in knowledge and all judgment; Thanksgiving here, as in other epistles, turns into intercessory prayer for the readers. The Apostle with the greatest gentleness points out to the readers what they still lack. Out of love he desires greater “knowledge” or more precisely greater awareness (έπίγνοσης) and “judgment,” that is, greater moral discernment (αίσθήσεις), so that they do not direct it toward the unworthy, do not make it some kind of indifferent condescension toward everyone without exception.

Philippians 1:10. That you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, Through these qualities of love, the Philippians will also appear at the judgment of Christ as pure in heart and without offense, that is, from the standpoint of their conduct offensive to no one (άπρόσκοποι).

Philippians 1:11. Being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. But the ultimate purpose of the activity of a Christian and the desires of the Apostle is the glory of God. If indeed God acknowledges Christians as pure in judgment, then the result of this in the end will be the glorification of God Himself, who sent Christ to people, who gave them the power to work acts of righteousness. Thus the Apostle removes from the readers any reason for doubt.

Philippians 1:12. Now I want you to know, brethren, that the things which have happened to me have actually turned out for the furtherance of the Gospel, Now turning to the account of his situation, which the Philippians were of course greatly troubled about, the Apostle reassures them by saying that the work of the Gospel has not suffered at all from the fact that the Apostle is in bonds. First, the soldiers who guarded Paul became convinced from conversations with him that he was imprisoned not for a political crime, but then Roman Christians, seeing that the Apostle himself could not preach the Gospel, began to do this work themselves. It is true that some of those envious of the Apostle began to attract new converts of Rome to their side, but this does not trouble the Apostle, for after all the name of Christ is proclaimed in Rome. As for his further fate, he is not afraid of it. If he is to suffer for Christ, he is glad of this. If he remains alive, he will be content with that, for he will labor still for the benefit of Christians. Moreover he says with confidence that this time his case will end favorably and he will still see the Philippians again.

Philippians 1:13. So that my imprisonment in Christ has become evident throughout the whole praetorium and to all the rest, The Philippians apparently informed the Apostle that they were troubled by the thought that the Apostle’s imprisonment in bonds might harm the work of preaching and the Apostle himself. The Apostle, in response to this inquiry, says that on the contrary, his imprisonment has only improved the work of preaching. The first thing he considers necessary to point out is the change in attitude toward the Apostle in people connected with him. First of all, “in the praetorium,” that is, among the praetorian soldiers (thus we understand the expression τό πραιτώριον, along with P. Ewald, not as a designation of the place where the praetorian soldiers lived, but as a designation of the praetorian detachment itself), who took turns guarding the prisoner, it became known that this prisoner was bound for Christ (the expression “for Christ” is more naturally connected with “has become evident”). Besides, “and all the rest,” whoever had dealings with the Apostle, that is, various officials, also became convinced that Paul was not some political or criminal offender at all.

Philippians 1:14. and most of the brothers in the Lord, having been encouraged by my chains, are much bolder to speak the word of God without fear. Paul’s imprisonment, which testified that he was deeply convinced of the truth of the Gospel, motivated some other Christians as well to boldly undertake the work of preaching.

Philippians 1:15. Some indeed preach Christ even from envy and rivalry, and some also from good will: Philippians 1:16. The latter preach Christ from selfish ambition, not sincerely, thinking to add affliction to my imprisonment; Philippians 1:17. But the former out of love, knowing that I am appointed for the defense of the Gospel. From among these brother preachers, some undertook preaching with very unworthy intentions and not from pure motives. There were people who envied Paul’s success as a preacher, and now, prompted by “selfish ambition” or a desire to gain glory and at the same time wishing to cause grief to Paul, whom they considered like themselves, they began to gather disciples. They thus acted “insincerely,” not from true love for the cause of the Gospel. All the more did the Apostle find comfort in those preachers who acted solely out of love both for the Apostle and for his cause in general, for the cause of the salvation of the Gentiles.

Philippians 1:18. What then? Except that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice. The Apostle nonetheless rejoices that the Gospel is spreading: after all, his enemies—enemies of Paul, not of Christ—preached the Gospel that is genuine, unfeigned, and the name of Christ became increasingly known.

Philippians 1:19. For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, But the Apostle is not only calm regarding the Gospel: he is also not afraid for his own fate just now. More correctly, this verse should be translated: “For I know that this will result in my salvation” (Job 13:16) through your prayer and through the help of the Spirit of Jesus Christ. The Apostle is obviously speaking of a revelation that came to him (“I know”) and of a conviction that pervades him in his deliverance.

Philippians 1:20. According to my earnest expectation and hope, that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death. But the good outcome which the apostle foresees corresponds to his “earnest expectation” or more precisely: “his intense anticipation” (άποκαραδοκία Rom 8:19) and his hope that he will not be ashamed in anything, but that “with all boldness,” more precisely “in every bold open display” (παρρησία cf. Col 2:15), Christ Himself will be magnified in the body of the Apostle. In other words: God will magnify Christ openly, using for this the body of the Apostle, making him serve with his body—by his death or by miraculous unexpected preservation—to the glory of Christ; the one or the other outcome is before the Apostle—in any case he hopes that this outcome will be for him not shame, but rather glory.

Philippians 1:21. For to me to live is Christ, and to die is gain. The Apostle said that even death for Christ would correspond to his inner sincere desire (“my hope”—ελπίδα μου Phil 1:20). Now he clarifies this position. Therefore he does not fear death, because through it he will gain new true life (το ζην), life with Christ, who is Himself life for the Apostle (cf. Gal 2:20).

Philippians 1:22. If to live in the flesh, this will mean fruitful labor for me; yet what I shall choose I cannot tell. Philippians 1:23. For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Philippians 1:24. Nevertheless to remain in the flesh is more necessary for you. Living in the body, the Apostle will certainly do much for the spread of Christianity (“fruitful labor for my cause”), and he is not averse to laboring still. But to him personally the separation from this life (“depart”) seems more pleasant, although again he cannot forget the believers who surely long to have the Apostle among them.

Philippians 1:25. And being convinced of this, I know that I shall remain and continue with you all for your progress and joy of faith, Philippians 1:26. That your boasting in Christ Jesus may abound through me on my coming to you again. The Apostle expresses confidence, based on exact knowledge (“and I am convinced of this”), that this time death does not threaten him. He will remain alive and will see the readers of the epistle again (“remain with you”—παραμένω, according to John Chrysostom’s interpretation, has precisely this meaning). Being in communion with the Apostle, the Philippians will increasingly perfect themselves in faith and rejoice in this (“for your progress and joy of faith”). And as a consequence, they will have the right to receive praise in abundant measure “through Jesus Christ” or, properly, in Jesus Christ (έν X. I). By these last words the Apostle wants to indicate what the praise of the readers should be. This is truly Christian praise, not like ordinary human boasting. And by adding that this praise should abound through him (“through me”—έν έμοί), the Apostle places himself in the position of a necessary instrument through whose mediation this praise should abound. He himself, his fate, becomes the object of boasting among the Philippians. “Look what our teacher—Paul—is like!” they say, hearing what is happening with the Apostle... Especially will they boast and triumph when Paul appears among them again, freed from his darkness (“when I come to you again”).

Philippians 1:27. Only let your conduct be worthy of the Gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the Gospel, But the favorable results of the Philippians’ faith will occur only if they, the readers, will conduct themselves worthily of their Christian calling and unitedly struggle against the enemies of the Gospel. “Let your conduct be worthy”—πολιτεύεσθε, that is, live as citizens of a new kingdom, a new society of Christ. “Worthy of the Gospel.” Here the Gospel is depicted as a mirror of a new legislation, containing certain laws and customs... “Whether I come...” The Apostle does not doubt his release, but fears that circumstances may delay him somewhere after his release and he will not be able to visit the readers. “Stand fast in one spirit,” that is, preserve unity of mood (“spirit” here means the human spirit, as later it is paralleled by “soul”—μία ψυχή—in Russian: “with one mind”). “Striving together”—συναθλοΰντες, that is, striving together with me (άθλοΰν to labor and struggle) for faith (as a religious principle) which is based on the Gospel.

Philippians 1:28. And not frightened in any way by your adversaries, which is to them an evident sign of perdition, but to you of salvation, and that from God. “Adversaries,” that is, adversaries of Christian faith—unbelieving Gentiles and Jews. “Which”—that is, the fact that you are not frightened by your adversaries. “Perdition and salvation”—here the final, eternal consequences are meant (cf. 2 Thess 1:5-10). “And that from God.” Both the fear of enemies which the firmness of Christians produces in them, and the salvation of Christians—all are from God. More naturally, however, this addition is to be referred only to the expression “to you of salvation.”

Philippians 1:29. For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, To instill greater courage in the readers, the Apostle says that they should consider it a matter of special God’s mercy that they are called not only to maintain faith in Christ but also to suffer for Him.

Philippians 1:30. Having the same struggle which you saw in me and now hear is in me. Even more should the awareness that they are striving in the same common struggle as their teacher—Paul—embolden them. They already know of his struggles for faith (“you saw”—more precisely: you know—εΐδετε), since the Apostle had already undertaken such a struggle in their city (Acts 16:22), and besides they hear from Christians who came to them from Rome. * * * Notes By “judgment,” according to Meyer, one may also understand spiritual discernment, experiential acquaintance with a matter, similar to that which we receive when we taste fruit that is offered to us. We already know what kind of fruit it is by appearance, but we truly know its taste only by tasting it. Such experience is higher than knowledge, because the latter extends more to the form, appearance, color of objects, while experience gives us knowledge of the essence of a thing. Love, of which the Apostle speaks here, must not only be known but also experienced. And since knowledge can be an independent action of man, while experience is given by God—God gives us to experience His love by communicating it to us—the Apostle considers it necessary to pray to God not only for the communication of knowledge of love to the Philippians, but even more for experiential acquaintance with it. For the latter, above all, prayer to God is necessary. Some modern theologians build an amazing theory of preaching on this. According to their view, which they try to base on verse 18, the personality of a Gospel preacher has no significance for the success of his preaching. It may be that the preacher himself does not believe what he is saying, but his preaching will nevertheless have success and even greater success than that of a believing preacher: God Himself through His Spirit acts on the listeners... One cannot agree with such a view (which Meyer also holds), because the work of human salvation becomes completely mechanical in such a case. And besides, why would Christ “choose” apostle preachers? Would it not have been better to take someone who happened to come along?