Chapter I.
(Vers. 1.)
(Verse 1) Paul and Timothy, servants of Jesus Christ. He identifies himself as an apostle because he is writing to those who have a correct understanding of him; therefore, he suppresses his own dignity, which was evident to them. However, he acknowledges his position; for those who confess Christ as Lord are truly free and have salvation. To all the saints in Christ Jesus. He writes to the saints in his own way, but those who are sanctified in Christ Jesus, that is, those who confess Christ as both God and man. For Photinus denies that Christ is God, and Manichaeus denies that he is man; therefore, they are impure. So he does not write to those who suppress the truth with their own lies. He writes to those who are in Philippi. Who he should write to, he makes known. With the bishops and deacons: that is, with Paul and Timothy, who were certainly bishops; at the same time he indicates deacons, who ministered to him. For he writes to the people; for if he were writing to bishops and deacons, he would be writing to their persons, and it would be necessary to write to the bishop of that place, not to two or three, as he did to Titus and Timothy.
(Vers. 2.)
(Version 2.) Grace to you and peace from God our Father and the Lord Jesus Christ. It is evident that God is the Father, and Jesus Christ is our Lord. Does it not seem that the Lord is greater than the Father? But among humans in the world, there is harmony between God the Father and Christ the Lord. Here, in the world, the Lord is greater than the Father because He is either the Lord of the Father Himself, or the Father does not generate a son of his own nature, but of a different nature. But God has begotten in such a way that those whom He has begotten are under His power, so that though they are born free, they are still His servants. When He hands them over to His own Son, He also makes them servants of His Son, so that He may be their Lord, as He says: Father, those whom you have given me were yours, and you gave them to me; so that they may be the servants of the one God in the Father and the Son (John 17:9).
(Vers. 3, 4, 5.)
(Vers. 3, 4, 5.) I indeed give thanks to the Lord for all the remembrance of you, always in every prayer of mine making supplication for all of you with joy, for your fellowship in the Gospel. First and foremost, I give thanks to the Lord, from whom all prosperous things come to the faithful. In every prayer, I remember them with joy, because they have become partakers of the Gospel, as Peter the Apostle says among other things: 'That you may become partakers of the divine nature' (2 Peter 1:4).
From the first day until now, for the Apostle foresaw their devotion and their firm faith from the beginning, and he rejoiced in them, always knowing that they would be an example to many.
(Vers. 6, 7.)
(Vers. 6, 7.) Confidens in hoc ipsum, quod qui inchoavit in vobis opus bonum, perficiet usque in diem Christi Jesu, sicut est justum mihi haec sentire pro omnibus vobis; eo quod habeam vos in corde et in vinculis meis, et in defensione et confirmatione Evangelii; quoniam omnes mihi participes gaudii estis. Securus de bonitate et justitia Dei, et de horum fide non ambigens, contidit quod Dei auxiliis adjuti, perseveraturi sint in fide usque ad diem Domini, inquo remunerandi sunt persistentes in fide. He should not have thought anything different about those whom he always experienced as unwavering in their devotion to God, seeing their direct and tireless course, so that he would consider them worthy to be sharers in his joy. Indeed, people who share the same faith ought to rejoice together in the hope of future immortality and glory.
(Vers. 8.)
(Verse 8) For God is my witness, how I long for all of you with the affection of Jesus Christ. And I pray that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
(Vers. 9, 10, 11.)
(Verse 9, 10, 11.) And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. With the help of God, he wants to imbue them with the order of Christian discipline, so that since they are established in faith, they may not be ignorant of the sacrament of their belief: and knowing how to discern what is useful from what is contrary, they may adorn the doctrine of the Lord with righteous deeds, producing the fruit of immortality to the abundance of all good things, so that the Master of the Gentiles appears glorious in them.
(Vers. 12-17.)
(Vers. 12-17.) But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. Some indeed preach Christ even from envy and strife, and some also from goodwill. Indeed, some out of love, knowing that I am set for the defense of the gospel; but some out of contention preach Christ not sincerely, thinking to add affliction to my bonds. These explanations are not necessary; however, for our concern, so that no doubts arise, let us proceed to explain them more clearly. Since he declared these people to be partakers of his joy above, it implies what progress his preaching has made, like a favor; so that all may know his sufferings for Christ. Through this humility, he indicates his glory, so that his lovers may have an opportunity to rejoice; for his dignity increases when his bonds in Christ are made manifest. In every praetorium and in all other places, that is, in all Judaism and throughout the Churches of the Gentiles; Judaism has the preeminence, for to them was made the promise, as it is said: 'Salvation is from the Jews' (John 4:22). Therefore, many of the brethren, following his example, dared to speak the word of God with confidence; for his steadfastness encouraged many not to pass by without proclaiming the gospel, having perceived by the example of the Apostle that God is present to protect those who love him; but others, false brethren, impelled not by confidence or the love of God, but by the contentiousness of zeal, are said to preach the word of God, as if envious. Therefore, many of the brothers were proclaiming Christ with sincere but different intentions; for some were acting with good will for the glory of God alone, while others were motivated by love as apostles, confident in God's protection. Again, he presents two other types, who were not preaching with a sincere heart; for some were acting out of envy towards the Apostle, causing conflict: while others were proclaiming Christ with cunning and deception, in order to incite sedition against the Apostle, as if he were the author of this sect, which had attracted many to their conspiracy. For indeed envy grew against the Apostle, when many appeared to teach from his side.
(Vers. 18-21.)
(Verse 18-21.) What then? However, in any way, whether by occasion or by truth, Christ is proclaimed: and in this I rejoice, but will also rejoice. For I know that this will result in my salvation through your prayers and the supply of the Spirit of Jesus Christ, according to my expectation and hope, that in nothing I will be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death; for to me, to live is Christ, and to die is gain. His first joy is in the brethren, who willingly proclaim Christ: then also in the fact that the deceit of men was arranged against him, so that Christ might be preached to his disadvantage and persecution. For he says that he profits in this that they had prepared for death; for he says that this is his life, if Christ is preached to all, and that he is even ready to die, so that this might be fulfilled, knowing that great reward and efficacy can be given to him for this desire: for ignorant malice always devises against him, while it does not know. Therefore, in order to overcome the malice of those who were plotting the ruin of his life with deceitful schemes, he testifies that he is fortified by the protection of God, and he declares that those who are truly companions of his joy assist him through prayer due to their common affliction, and through the ministry of the Holy Spirit, who would open paths contrary to their will and give grace and confidence in his words, so that he would be able to suppress the uprisings that had arisen. Therefore, he says that he is not ashamed in any way in the teaching of Christ, because it is a great hope of promise, and because there is nothing shameful, dishonorable, or deceptive in it, as there is among the pagans, but rather, it is openly simple. For from here is where, with unwavering constancy, he does not yield to adversity, so that Christ may be magnified in his body, whether he is killed or escapes being killed. For from this, the hope in Christ is considered in its quantity and greatness; when not only is he ready to be killed and afflicted for him, but also to die. For he says that his life is Christ, whether in the present or in the future, just as the evangelist John testifies, saying: That which has been made, in him was life, and the life was the light of men (John 1:3-4). For this mortal life he hands over his body, so that he may receive it in eternity: and through this, he considers it gain to die for Christ.
(Vers. 22-26.)
(Verses 22-26.) So if I am to live in the flesh, this means fruitful labor for me; and I do not know which to choose. I am hard pressed between the two, having a desire to depart and be with Christ, which is far better; yet to remain on in the flesh is more necessary for your sake. And convinced of this, I know that I will remain and stay with all of you for your progress and joy in the faith, so that your confidence in Christ Jesus may abound in me through my coming to you again. It is clear what he is saying, that if he is in the flesh, he is not idle in his life; for he has the fruit of his work. He says, 'I do not know what to choose.' He is pressed by two reasons; for he has the desire to depart, and to be with Christ, which is much better. He desires to be present with God, to enjoy the things he longs for and the promises he has received. But he says it is necessary for him to remain in the flesh for the sake of the believers' growth and instruction. And he is certain that he will continue to live in the flesh for the progress and joy of the believers, so that their glory may abound in the Lord, and he may advance in his apostolic mission when they see him again. Indeed, the sciences make progress, and they are more fully grounded in faith. To the extent that he had affection for believers, he does not choose this which he says is much better for himself, but he desires this which is expedient for many, certain also that this pleases the Lord, and that it benefits the salvation of many. Who, desirous of the third heaven, would despise all present care? Who, in longing for the higher paradise, would postpone all these things? Who, mindful of the secret words, would avoid human discourses? Who, after so many disasters, would not choose rest? But because he placed charity above all, he followed this in order to benefit his brothers.
(Vers. 27, 28.)
(Verse 27, 28.) Live your lives in a manner worthy of the gospel of Christ. He wants to display in them a worthy conduct of the Lord's teaching, so that he may not regret having chosen to remain in the flesh. Whether I come and see you or I am absent, I will hear about you, that you are standing firm in one spirit, with one mind striving together for the faith of the gospel, and not being frightened in any way by your opponents, which is a sign of destruction for them, but of salvation for you. He wants them to be unanimous in faith and devotion against adversaries, so that he may hear from them in their absence what he saw and experienced in their presence; so that they may fear no threats or terrors from their adversaries, and may protect the faith, knowing that those who suffer for Christ benefit for salvation, but those who afflict them face destruction.
(Vers. 29, 30.)
(Verse 29, 30.) And this has been given to you by God for Christ, not only that you may believe in him, but also that you may suffer for him, having the same struggle that you saw in me and now hear about in me. Although he praises the grace of God in all things, he advances to their praise, saying that God has granted them to suffer for Christ; for he does not grant or give to anyone except to the lovers of Christ. Therefore, he says: It has been given to you for Christ's sake; so that it may be given to those who love Christ by the Father God, so that they may suffer for Christ as an argument for their merits, and following the examples of their teacher, may strive with complete confidence to triumph over unbelievers.