Philippians 1 · The Lantern

Paul and Timothy, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

He writes to the saints in his customary manner, but his intent is to write to those who are "saints in Christ Jesus," specifically those who confess that he is divine and human.… He is not writing to those who by their own deceptions suppress the truth.

He sends his news to everyone, both those who have been deemed worthy of ordination and those who are shepherded by them. By "those who are holy" he means those who have worthily received holy baptism.

This letter is divided into a greeting and a message (1:3). In the greeting he does three things: first, the persons who send the greeting are described; secondly, the persons greeted (1:1); thirdly, the good things he wishes them (1:2). In regard to the first he does two things: first, he mentions the persons who send the greeting; secondly, their condition (1:1).

Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

It is evident that while God is called Father, Christ Jesus is called Lord. Does it not then appear that the Lord does not possess equal dignity with the Father? That might seem true in the world of human beings, but between God the Father and Christ the Lord there is complete harmony.

He adds the customary greeting, wishing them to be filled with grace, so that they would not exalt themselves over one another and thereby not lose peace and concord; because grace is received by those who are free from pride.

Then he mentions the good things he desires for them when he says, grace to you and peace. These two goods include everything: first, there is God's grace remitting sins: "For by grace you have been saved through faith" (Eph. 2:8); lastly, there is man's peace: "He makes peace in your borders" (Ps. 147:14).

I thank my God upon every remembrance of you,

"I thank my God," he says, "upon all my remembrance of you." He said in another of his writings, "Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief." If then the "grief" be due to the wickedness of the disciples, the doing it "with joy" would be d…

Every time I remember you, says the apostle (and this I do always), I glorify God for the fact that you have advanced so much in virtue.

Then he begins the letter's message, in which he does two things: first, he gives thanks for past benefits; secondly, he urges them to continue making progress (1:12). In regard to the first: first, he gives thanks for them; secondly, he mentions the subject matter (1:5). First, therefore, he expresses thanks along with joy and a prayer.

Always in every prayer of mine for you all making request with joy,

For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication on account of you, Ephesians, a Church which is renowned in all ages.

But, despite the fact that you are so glorious in divine matters, I do not cease to pray for you, but pray for all of you, that you may progress still more and more. For it is possible to remember with sorrow as well, as, for example, he says in another place: "Out of much affliction and anguish of heart I wrote to you" (2 Cor. 2:4).

For you all: "Your people shall all be righteous; they shall possess the land forever" (Is. 60:21). He gives thanks for their blessings, he makes a prayer for their protection, and all of this with joy: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam. 12:23).

For your partnership in the gospel from the first day until now;

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others?

Here he testifies to them of their great and truly apostolic work. He says that they are companions and partners with me in the labor of preaching the Gospel, not at one time or another, but from the time they believed, even until now. How then do you participate? By sending me everything I need and caring for me.

Then when he says, for your partnership in the gospel, he touches on the matter of the three things mentioned above. First, he mentions the reason for his thanksgiving; secondly, for his joy in things to come (1:6); thirdly, for his prayer (1:8).

Being confident of this very thing, that he which has begun a good work in you will perform it until the day of Jesus Christ:

"Being confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ." See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How?

I give thanks, he says, and "I rejoice," in the hope that God, "who began a good work in you," will Himself also "bring it to completion," because from the past I draw conclusions about the future as well.

And being confident of this very thing, I take joy in you because, he who began a good work in you will bring it to completion: "Cursed is the man who trusts in man" (Jer.

Even as it is right for me to think this of you all, because I have you in my heart; inasmuch as both in my chains, and in the defense and confirmation of the gospel, you all are partakers of my grace.

But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me.

His praise for them is strong. He calls them "partners in grace." But by grace he is referring to his sufferings, as is made clear in what he goes on to teach, that "it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake."

The reason for his joy is given when he says: It is right for me to feel thus about you all, because it is right that you should rejoice with me in my blessing, because I hold you in my heart. As if to say: I have this knowledge of you that you are such; therefore, I rejoice so that you might rejoice in the things in which I rejoice, which is in my imprisonment.

For God is my record, how greatly I long after you all in the affection of Jesus Christ.

He calls God to witness that his deep affection for them may be understood. One who feels so deeply about something is ready to call God as his witness to underscore his feeling. Through this he inspires a corresponding love in them for himself. For it is in being loved that we feel love.

The Apostle calls God as his witness not because he feared distrust, but because he cannot express in words his great heartfelt affection, leaving this to God, who searches the hearts. And this is a clear proof of his sincerity. For if he were flattering them, he would not call God as his witness.

Having stated the reason for hope concerning the future, he now indicates the matters for which he makes supplication for them. First, he mentions his desire, which is shown to be very fervent; secondly, the matter of his prayer (1:9).

And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

The elements are worshipped,-the air by Diogenes, the water by Thales, the fire by Hippasus; and by those who suppose atoms to be the first principles of things, arrogating the name of philosophers, being wretched creatures devoted to pleasure.

"And this," saith he, "I pray, that your love may abound yet more and more." For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing.

Then when he says, and it is my prayer, he mentions his prayer. He asks three things: the first pertains to increasing charity within. For the interior affections are perfected by charity; therefore, if one lacks charity, he should desire to obtain it; if he has it, he should desire that it be made perfect. Hence he says, that your love may abound more and more.

That you may approve things that are excellent; that you may be sincere and without offense till the day of Christ;

Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate, -a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him.

That is, what is beneficial. If you love prudently and with discernment, then you can choose what is beneficial and distinguish who is worthy of love, that is, the faithful, and who is not worthy, that is, the unfaithful. But how then does he say in another place: "be at peace with all men" (Rom. 12:18)?

But this discernment should be able not only to recognize, but also to distinguish between, good and evil, and between good and better; hence he says, so that you may approve what is excellent: "Earnestly desire the higher gifts" (1 Cor. 12:31) and in (15:1): "Make love your aim, and earnestly desire the spiritual gifts;" hence he says, what is excellent.

Being filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God.

"Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;" i.e. holding, together with true doctrine, an upright life. And not merely upright, but "filled with the fruits of righteousness." For there is indeed a righteousness not according to Christ, as, for example, a moral life.

That is, so that in accordance with the correctness of teaching you would also lead a blameless life. By righteousness the apostle means every virtue, or specifically mercy. I do not say that you should practice virtue or mercy imperfectly, but that you should be filled with them.

As to the effects of grace he says, filled with the fruits of righteousness. Good works are the fruit: "The return (fruit) you get is sanctification and its end, eternal life" (Rom. 6:22). Or, the fruits of righteousness, i.e., the reward of justice, namely, the crown: "Henceforth there is laid up for me the crown of righteousness" (2 Tim.

But I would you should understand, brothers, that the things which happened to me have fallen out rather to the advance of the gospel;

"Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest." It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then?

Apparently, the Philippians, having learned that Paul was in chains, were worried that this might serve as an obstacle to the preaching of the Gospel. Therefore, in order to eliminate this suspicion, Paul says that his bonds not only did not hinder my preaching of the Gospel, but, on the contrary, served for its greater success.

When he says, I want you to know, brethren, he advises them in regard to the future. First, he gives examples to be followed and to be avoided; secondly, he concludes his moral exhortation (ch. 4). In regard to the first he does two things: first, he shows what should be imitated; secondly, what should be avoided (ch. 3).

So that my chains in Christ are manifest in all the palace, and in all other places;

Fit objects for admiration are the Stoics, who say that the soul is not affected by the body, either to vice by disease, or to virtue by health; but both these things, they say, are indifferent.

That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching has reached even the praetorium itself, that is, the royal palace itself, and has spread throughout the entire city. And this was accomplished "in Christ," that is, this is not my doing, but Christ's. Or: "my bonds in Christ," that is, the bonds which I endure for Christ.

Then he shows his own progress; secondly, that of others (1:14). In regard to himself, of course, it was obvious that he suffered for Christ with constancy, so that it has become known that my imprisonment is for Christ.

And many of the brothers in the Lord, waxing confident by my chains, are much more bold to speak the word without fear.

When (the apostle) mentions the several motives of those who were preaching the gospel, how that some, "waxing confident by his bonds, were more fearless in speaking the word," while others "preached Christ even out of envy and strife, and again others out of good-will" many also "out of love," and certain "out of contention," and some "in rivalry to himself," he had a favourab…

"My chains," he says in effect, "have themselves become the source of courage to the others. They can easily see that I bear adversity with joy. So they come to preach the divine gospel fearlessly."

As for the progress of others, their faith has grown apace: most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear. "Like the magistrate of the people, so are his officials" (Si. 10:2); "The righteous are bold as a lion" (Prov. 28:1).

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." And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor's wrath might be increased at the spread of the Gospel, and all his anger mi…

After Paul was seized, many from among the unbelievers began to preach Christ, wishing by this to arouse Nero to greater wrath, so that he would put Paul to death as quickly as possible, since through him the preaching was spreading everywhere. This is what the words "out of envy and strife" mean.

Yet there is some diversity among these, because some spoke properly and some not. Of those who spoke properly, some did so out of general love, and others out of love for the Apostle; of those who spoke improperly, some acted out of general malice, and some out of personal hatred of the Apostle.

The one preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains:

But the other of love, knowing that I am set for the defense of the gospel.

What is skewed among those who "proclaim Christ out of partisanship" is their temperament and their motive, not the content of their proclamation. Paul exposes these bad tempers as the sole cause of their disunity, but these bad tempers apparently do not have a bad effect on the mysteries of the faith. There is still only one Christ and one God.

That is, others out of love both for God and for me preach the Gospel, knowing that I must give an account of my preaching, and for this reason they assist me in this work. For if many join my preaching, it will be easy for me to defend the Gospel. In this way they assist me, teaching many.

Then the Apostle explains what he had said, saying that, the former proclaim Christ out of partisanship and not according to a right intention.

What then? Nevertheless, every way, whether in pretence, or in truth, Christ is preached; and I in it do rejoice, yes, and will rejoice.

Therefore, says he, it matters not to me "whether it be in pretence or in truth that Christ is preached," because one Christ alone was announced, whether in their "pretentious" or their "truthful" faith.

There were in the times of the apostles some who were preaching truth but not in truth, that is, not in a true spirit. Of these the apostle says that their proclamation was not pure but was preached "through envy and rivalry." Even though they were tolerated who proclaimed the truth without purity of mind, they were not praised, as if to assume that they were preaching with a p…

Above, the Apostle described the progress he has made; here he deals with the joy born of this progress: first, the cause of this joy; secondly, the joy itself (1:18b). Sometimes it happens that joy arises from a good cause, and this directly and of itself; sometimes from an evil cause, and this indirectly and by accident.

For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

It may seem that he had been rather rash and daring in his willing and joyful acceptance of the fact that Christ was being proclaimed in any fashion, even by the unscrupulous, even through insolence and envy. But in all this he was relying on the assurance and benevolence of God, confident of what will come to be by the grace of Christ through his Spirit.

What is "this"? That through enmity and jealousy toward me the preaching of the word increases. Pay attention to the humility of the Apostle Paul. Through his countless good deeds he had already merited salvation; yet he says: only if I am deemed worthy of your prayers and through them the Spirit is granted in greater abundance, only then shall I receive salvation.

Then when he says, for I know that through your prayers..., he mentions the fruit resulting from his progress: first, he mentions the fruit; secondly, he raises a question (1:22). In regard to the first he does three things: first, he mentions the fruit; secondly, his help in obtaining it (1:19); thirdly, he assigns the material of the fruit (1:20b).

According to my eager 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.

And if the requirements of Gentile friendships and of kindly offices call you, why not go forth clad in your own armour; (and) all the more, in that (you have to go) to such as are strangers to the faith?

"According to my earnest expectation and hope," says he, "that in nothing shall I be put to shame." Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e.

Thirdly, help depends on our trust in God, because "he who trusts in his riches will fail" (Prov. 11:28). Therefore, our hope must be in God: "Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever" (Ps. 125:1); hence he says, it is my eager expectation and hope. But isn't hope the expectation of future happiness?

To me to live is Christ, and to die is gain.

And because now your word is more effectual in prayers, and supplication is more quick to obtain what is sought for in afflictions, seek more eagerly, and ask that the divine condescension would consummate the confession of all of us; that from this darkness and these snares of the world God would set us also free with you, sound and glorious; that we who here are united in the…

We see, then, that this death is a gain and life a penalty, so that Paul says: "To me to live is Christ and to die is gain." What is Christ but the death of the body, the breath of life? And so let us die with Him, that we may live with Him.

Then he explains how He will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Now life produces activity, for that seems to be at the root of man's life which is the principle of his activity. Hence some call that by which they are roused to activity, their life; as hunters call hunting their life, and friends their friend.

But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I know not.

But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh.

"But if to live in the flesh,--if this is the fruit of my work, then what I shall choose I wot not." Lest any should say, If what you say is life, wherefore hath Christ left you here? "It is," he says, "the fruit of my work;" so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life.

Then when he says, If it is to be life in the flesh, that means fruitful labor for me, he raises a doubt in regard to what has been said: first, he states the doubt; secondly, he solves it (1:25). In regard to the first he does two things: first, he states the doubt; secondly, he gives a reason for both sides (1:23).

For I am hard pressed between the two, having a desire to depart, and to be with Christ; which is far better:

For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord's presence, which was the desire even of an apostle?

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ's sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit.

But why do you hesitate? Because I am hard pressed between the two. First, he gives a reason for one side; secondly, for the other side. The first reason is that there are two impulses in man, the impulse of nature and that of grace: of nature, not to die: "Not that we would be unclothed, but that we would be further clothed" (2 Cor.

Nevertheless to remain in the flesh is more necessary for you.

Behold another joy of ours, that, in the duty of your episcopate, although in the meantime you have been, owing to the condition of the times, divided from your brethren, you have frequently confirmed the confessors by your letters; that you have ever afforded necessary supplies from your own just acquisitions; that in all things you have always shown yourself in some sense pre…

For this cause "to abide in the flesh is more needful for your sake." And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest.

But love of neighbor moves us to desire his betterment; hence he says, but to remain in the flesh is more necessary on your account, i.e., my life is necessary for your benefit: "For if we are beside ourselves, it is for God; if we are in our right mind, it is for you" (2 Cor. 5:13).

And having this confidence, I know that I shall remain and continue with you all for your progress and joy of faith;

Truly like a father, like a servant of God, he has renounced that one of his two desires which was to be more profitable to himself alone, namely, that he should now depart and be with Christ.… He says "I shall remain," and he adds the stronger form "I shall continue." This means: "I shall stay until the completion, that is, the completion of your progress, so that you may obta…

In saying "I know that I shall remain and continue with you all" he means: "I know that I shall escape the present danger, so as to be once again a source of profit and encouragement to you. So you will have received what you desire." This prediction indeed came true. For he escaped the anger of Nero on the first occasion, as he shows in his letters to the blessed Timothy.

Having stated the doubt and the reason for both sides, he then resolves it: first, as though choosing one side, he foretells what will be the result of his plan to visit them; secondly, he shows what is required on their part (1:26). In regard to the first he does three things: first, he mentions his coming visit; secondly, he shows its fruit; thirdly, he explains this fruit.

That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

Only let your conduct be as it becomes the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that you stand firm in one spirit, with one mind striving together for the faith of the gospel;

And in nothing terrified by your adversaries: which is to them a clear sign of destruction, but to you of salvation, and that of God.

This work of fearlessness is part of his explanation of what it means to conduct oneself worthily according to Christ's gospel: Never be terrified, whether by adversaries or anything else.… For this very condition of being courageous tends toward our salvation. It deals a death blow to our adversaries.

I do not say, he writes, simply: do not waver, but also do not be frightened, that is, do not be troubled by anything, even if they threaten you with danger, or frighten you with death; for they can do nothing, only threaten — so weak are they.

Secondly, he expects constancy: and not frightened in anything by your opponents. First, he urges them to be brave, because their opponents can do only as much as God allows: "But not a hair of your head will perish" (Lk. 21:18); "Its leaf does not wither" (Ps. 1:3); "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is. 51:12).

For to you it is given for the sake of Christ, not only to believe on him, but also to suffer for his sake;

For the things which are seen are temporal"-he is speaking of troubles; "but the things which are not seen are eternal"-he is promising rewards. But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake.

"For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf." Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift.

The second reason is that you should believe in him: "For by grace you have been saved through faith" (Eph. 2:8), which is the great and first gift; but also suffer for his sake, which is a greater gift, namely, that you should act for Christ as his athlete: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name" (Ac…

Having the same conflict which you saw in me, and now hear to be in me.

This is our struggle. This is our contest, our contention and our goal. This it is that leads to the crown and the palm of victory: To do all things for him, to suffer all things for him and not to turn away.

He shows that they are fighting for the same cause and enduring the same things as he; and this testifies to their great virtue. You, he says, have in me an example, because you know that I endured sufferings before your eyes, when, indeed, I was punished and thrown into prison; you even now hear about this.

The third reason is taken from his example, because he deals with them as people who are the first fruits of the faith. Hence he says, engaged in the same conflict which you saw to be mine, namely, when among you I was naked and beaten by the Philippians because I freed the girl with the spirit of divination (Acts 16); and now hear to be mine, who am in prison.

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