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

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

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

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

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

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

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

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

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

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

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

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

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

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

continued...

Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Philippians 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.

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.

Paul

The official designation is omitted, as in 1 and 2 Thessalonians nd Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here, and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians nd Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends, but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to warrant the title.

Timothy

Associated with Paul as in the introductions to 2 Corinthians nd the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts 16:1, Acts 16:13; Acts 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; Acts 20:3, Acts 20:4. He is evidently preparing for a third visit, see Philippians 2:19. His only part in this letter is his name in the salutation, and in Philippians 2:19.

To all the saints (πᾶσιν τοῖς ἀγίοις)

In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on Colossians 1:2; see on Romans 1:7. The word is transferred from the Old Testament. The Israelites were called ἅγιοι holy, separated and consecrated, Exodus 19:6; Deuteronomy 7:6; Deuteronomy 14:2, Deuteronomy 14:21; Daniel 7:18, Daniel 7:22, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is ἔθνος ἅγιον a holy nation, 1 Peter 2:9. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Acts 26:10.

Philippi

In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum, and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.

Augustus planted at Philippi a colonia. See on Acts 16:12. A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing.

Bishops (ἐπισκόποις)

Lit., overseers. See on visitation, 1 Peter 2:12. The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors, superintendents, taskmasters, see 2 Kings 11:19; 2 Chronicles 34:12, 2 Chronicles 34:17; or captains, presidents, Nehemiah 11:9, Nehemiah 11:14, Nehemiah 11:22. In the apostolic writings it is synonymous with presbyter or elder; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.

Deacons (διακόνοις)

The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servant. It represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts 8:5-40; Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1.

Ignatius says of deacons: "They are not ministers of food and drink, but servants (ὐπηρέται, see on Matthew 5:25) of the Church of God" ("Epistle to Tralles," 2). "Let all pay respect to the deacons as to Jesus Christ" ("Tralles," 3). "Respect the deacons as the voice of God enjoins you" ("Epistle to Smyrna," 8). In "The Teaching of the Twelve Apostles" the local churches or individual congregations are ruled by bishops and deacons. "Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers" (xv., 1, 2). Deaconesses are not mentioned.

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.

1:1 Greetings from a Roman Prison

SUMMARY OF PHILIPPIANS 1:

Greetings to the Church and Its Officers. Reasons for Thanksgiving. The Progress of the Gospel in Rome. Different Motives for Preaching the Gospel. The Apostle's Desire to Depart and Be with Christ. Exhortations to Unity and Fortitude.

Paul and Timotheus, the servants of Jesus Christ. The beloved Timothy was attending and aiding Paul at Rome. The name of Timothy appears at the head of several Epistles (2Co 1:1 Col 1:1 1Th 1:1 2Th 1:1 Phm 1:1). In this letter to be a beloved church, so devoted to him, Paul does not refer to his apostleship in his greeting, as in preceding Epistles (Ro 1:1 1Co 1:1 2Co 1:1 Ga 1:1 Eph 1:1), as one speaking with authority, but exhorts them as a fellow-servant of Christ.

To all the saints in Christ Jesus. Every one in Christ, i.e. every Christian was and is a saint.

With the bishops and deacons. We find two classes of officers in this church organized by an apostle. There was a plurality of each class. All commentators agree that the bishops and the elders of the primitive church are the same, only different names of the same office. Paul calls the elders of Ephesus bishops (see Ac 20:17 in the Revised Version). Also in Titus 1:5,7 he calls an elder a bishop. For the duties of this office, see notes on 1Ti 3:2-7 Titus 1:5-9. The word overseer, which is a literal translation of the Greek word episkopos, suggests the nature of the office. The duties of the deacons are supposed to be explained by the work of the Seven Deacons ordained in the church at Jerusalem. See Ac 6:1,2. See PNT 1Ti 3:8.

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 16:3,12. 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, 1Tim 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.

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Book Introduction

The Epistle of Paul the Apostle to the Philippians

WRITER. The Apostle Paul (Phil 1:1)

DATE. The date of Philippians cannot be positively fixed. It is one of the prison letters. Whether Paul was twice imprisoned, and if so, whether Philippians was written during the first or second imprisonment, affects in no way the message of the Epistle. A.D. 64 is the commonly received date. The immediate occasion of the Epistle is disclosed in Phil 4:10-18.

THEME. The theme of Philippians is Christian experience. Soundness of doctrine is assumed. There is nothing in church order to set right. Philippi is a normal New Testament assembly--"saints in Christ Jesus, with the bishops (elders) and deacons." The circumstances of the apostle are in striking contrast with his Christian experience. As to the former, he was Nero's prisoner. As to the latter, there was the shout of victory, the paean of joy. Christian experience, he would teach us, is not something which is going on around the believer, but something which is going on within him.

The key-verse is, "For me to live is Christ, and to die is gain" (Phil 1:21). Right Christian experience, then, is the outworking, whatever one's circumstances may be, of the life, nature, and mind of Christ living in us (Phil 1:6,11 2:5,13).

The divisions are indicated by the chapters:

I. Christ, the believer's life, rejoicing in suffering, 1.1-30.

II. Christ, the believer's pattern, rejoicing in lowly service, 2.1-30

III. Christ, the believer's object, rejoicing despite imperfections, 3.1-21.

IV. Christ, the believer's strength, rejoicing over anxiety, 4.1-23.

[1] which are at

Churches (local), Summary: A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel, Heb 10:25 Acts 20:7 1Cor 14:26 5:4,5 Phil 4:14-18 1Th 1:8 Acts 13:1-4. Such a church exists where two or three are thus gathered Mt 18:20. Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy Spirit 1Cor 3:16,17. When perfected in organization a local church consists of "saints, with the bishops [elders] and deacons."

THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS Commentary by A. R. Faussett

INTRODUCTION

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Php 1:7; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi (Php 1:1; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare Php 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Php 1:29, 30; 2:1, 2).

The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Ac 16:12) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Ac 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Ac 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Ac 20:1); and Ac 20:3, 6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Ac 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Php 4:15, 16), and again a third time shortly before writing this Epistle (Php 4:10, 18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Php 3:2); even as such evil influences had crept into the Galatian churches. In Php 4:2, 3 we find a trace of the fact recorded in the history (Ac 16:13, 14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1, 2 that its members were poor, yet most liberal; and from Php 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Php 1:27; 2:1-4, 12, 14; 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Php 4:2, 3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Php 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Php 2:26, 30). But now that he was recovered, he "longed" (Php 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Php 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Ac 28:16, 20, 30, 31. The reference to "Cæsar's household" (Php 4:22), and to the "palace" (Php 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Php 1:12-14, agrees with his situation in the first two years of his imprisonment (Ac 28:30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Php 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Php 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Php 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 24. Again, in Eph 6:19, 20, his freedom to preach is implied: but in Php 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Php 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Ac 28:1-31; compare Php 1:29, 30; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Ac 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Php 2:17; 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Php 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Ac 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Php 2:18, 19-24, 25-30; 3:1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In Php 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Php 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

CHAPTER 1

Php 1:1-30. 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.

1. Timotheus-mentioned as being well known to the Philippians (Ac 16:3, 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" (Php 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 Php 1:4, 7, 8, 25; Php 2:17, 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 (Ac 20:17), and "overseers" (Ac 20:28), Greek, "bishops." And Tit 1:5, compare with Php 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, "Horæ Paulinæ]. "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; 1Th 5:12; Heb 13:24; Re 1:4, 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.

1:1-7 The highest honour of the most eminent ministers is, to be servants of Christ. And those who are not really saints on earth, never will be saints in heaven. Out of Christ, the best saints are sinners, and unable to stand before God. There is no peace without grace. Inward peace springs from a sense of Divine favour. And there is no grace and peace but from God our Father, the fountain and origin of all blessings. At Philippi the apostle was evil entreated, and saw little fruit of his labour; yet he remembers Philippi with joy. We must thank our God for the graces and comforts, gifts and usefulness of others, as we receive the benefit, and God receives the glory. The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. But we may always be confident God will perform his good work, in every soul wherein he has really begun it by regeneration; though we must not trust in outward appearances, nor in any thing but a new creation to holiness. People are dear to their ministers, when they receive benefit by their ministry. Fellow-sufferers in the cause of God should be dear one to another.