---
title: "Commentary Critical and Explanatory on the Whole Bible -  Philippians 1"
description: "CHAPTER 1   :-. INSCRIPTION.
THANKSGIVING AND PRAYERS
FOR THE FLOURISHING
SPIRITUAL STATE
OF THE PHILIPPIANS.
HIS OWN
STATE AT ROME,
AND THE RESULT OF
HIS"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/philippians/1"
---

CHAPTER 1

. INSCRIPTION.
THANKSGIVING AND PRAYERS
FOR THE FLOURISHING
SPIRITUAL STATE
OF THE PHILIPPIANS.
HIS OWN
STATE AT ROME,
AND THE RESULT OF
HIS IMPRISONMENT
IN SPREADING THE
GOSPEL. EXHORTATION
TO CHRISTIAN
CONSISTENCY.

**1. Timotheus**—mentioned as
being well known to the Philippians ([Acts 16:3](../../../kjv/acts/16/3);
[Acts 16:10-12](../../../kjv/acts/16/10-12)), and now
present with Paul. Not that Timothy had any share in writing the
Epistle; for Paul presently uses the first person singular, "I,"
not "we" ([Philippians 1:3](../../../kjv/philippians/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 [Philippians 1:4](../../../kjv/philippians/1/4);
[Philippians 1:7](../../../kjv/philippians/1/7); [Philippians 1:8](../../../kjv/philippians/1/8);
[Philippians 1:25](../../../kjv/philippians/1/25); [Philippians 2:17](../../../kjv/philippians/2/17);
[Philippians 2:26](../../../kjv/philippians/2/26). It implies
comprehensive affection which desired not to forget any one among
them "all."
**bishops**—synonymous with
"presbyters" in the apostolical churches; as appears from
the same persons being called "elders of the Church" at
Ephesus ([Acts 20:17](../../../kjv/acts/20/17)), and
"overseers" ([Acts 20:28](../../../kjv/acts/20/28)),
*Greek,* "bishops." And [Acts 20:28](../../../kjv/acts/20/28), compare with [Philippians 1:7](../../../kjv/philippians/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 ([Colossians 4:17](../../../kjv/colossians/4/17);
[1 Thessalonians 5:12](../../../kjv/1-thessalonians/5/12); [Hebrews 13:24](../../../kjv/hebrews/13/24);
[Revelation 1:4](../../../kjv/revelation/1/4); [Revelation 1:11](../../../kjv/revelation/1/11)).
The bishops managed more the internal, the deacons the external,
affairs of the Church. The plural number shows there was more than
one bishop or presbyter, and more than one deacon in the Church at
Philippi.

**2. Grace . . . peace**—The very
form of this salutation implies the union of Jew, Greek, and Roman.
The Greek salutation was "joy" (*chairein*), akin to
the *Greek* for "grace" (*charis*). The Roman was
"health," the intermediate term between *grace* and
*peace.* The *Hebrew* was "peace," including both
temporal and spiritual prosperity. *Grace* must come first if we
are to have true *peace.*
**from . . . from**—Omit
the second "from": as in the *Greek,* "God our
Father" and "the Lord Jesus Christ," are most closely
connected.

**3.** Translate, "In all my
remembrance of you."

**4. making request**—Translate,
"making *my* request."
**for you all**—The
frequent repetition in this Epistle of "all" with "you,"
marks that Paul desires to declare his love for *all* alike, and
will not recognize any divisions among them.
**with joy**—the
characteristic feature in this Epistle, as *love* is in that to
the Ephesians (compare [Philippians 1:18](../../../kjv/philippians/1/18);
[Philippians 2:2](../../../kjv/philippians/2/2); [Philippians 2:19](../../../kjv/philippians/2/19);
[Philippians 2:28](../../../kjv/philippians/2/28); [Philippians 3:1](../../../kjv/philippians/3/1);
[Philippians 4:1](../../../kjv/philippians/4/1); [Philippians 4:4](../../../kjv/philippians/4/4)).
*Love* and *joy* are the two first-fruits of the Spirit.
*Joy* gives especial animation to prayers. It marked his high
opinion of them, that there was almost everything in them to give him
*joy,* and almost nothing to give him pain.

**5.** Ground of his "thanking
God" ([Philippians 1:3](../../../kjv/philippians/1/3)): "For
your (continued) fellowship (that is, real spiritual participation)
in (literally, 'in regard to') the Gospel from the first day (of your
becoming *partakers* in it) until now." Believers have the
fellowship of the Son of God ([Philippians 1:3](../../../kjv/philippians/1/3)) and of the Father ([1 John 1:3](../../../kjv/1-john/1/3))
in the Gospel, by becoming partakers of "the fellowship of the
Holy Ghost" ([2 Corinthians 13:14](../../../kjv/2-corinthians/13/14)),
and exercise that fellowship by acts of communion, not only the
communion of the Lord's Supper, but holy liberality to brethren and
ministers ([Philippians 4:10](../../../kjv/philippians/4/10); [Philippians 4:15](../../../kjv/philippians/4/15),
"*communicated* . . . concerning giving"; [2 Corinthians 9:13](../../../kjv/2-corinthians/9/13);
[Galatians 6:6](../../../kjv/galatians/6/6); [Hebrews 13:16](../../../kjv/hebrews/13/16),
"To communicate forget not").

**6. confident**—This confidence
nerves prayers and thanksgivings ([Philippians 1:3](../../../kjv/philippians/1/3);
[Philippians 1:4](../../../kjv/philippians/1/4)).
**this very thing**—*the
very thing* which he prays for ([Philippians 1:4](../../../kjv/philippians/1/4)) is the matter of his believing confidence ([Mark 11:24](../../../kjv/mark/11/24);
[1 John 5:14](../../../kjv/1-john/5/14); [1 John 5:15](../../../kjv/1-john/5/15)).
Hence the result is sure.
**he which hath begun**—God
([Philippians 2:13](../../../kjv/philippians/2/13)).
**a good work**—Any work
that God begins, He will surely finish ([Philippians 2:13](../../../kjv/philippians/2/13)). Not even men begin a work at random. Much more the fact of
His beginning the work is a pledge of its completion ([Philippians 2:13](../../../kjv/philippians/2/13)). So as to the particular work here meant, the *perfecting
of their fellowship in the Gospel* ([Philippians 1:5](../../../kjv/philippians/1/5);
[Psalms 37:24](../../../kjv/psalms/37/24); [Psalms 89:33](../../../kjv/psalms/89/33);
[Psalms 138:8](../../../kjv/psalms/138/8); [John 10:28](../../../kjv/john/10/28);
[John 10:29](../../../kjv/john/10/29); [Romans 8:29](../../../kjv/romans/8/29);
[Romans 8:35-39](../../../kjv/romans/8/35-39); [Romans 11:1](../../../kjv/romans/11/1);
[Romans 11:2](../../../kjv/romans/11/2) [Hebrews 6:17-19](../../../kjv/hebrews/6/17-19);
[James 1:17](../../../kjv/james/1/17); [Judges 1:24](../../../kjv/judges/1/24)).
As God cast not off Israel for ever, though chastening them for a
time, so He will not cast off the spiritual Israel ([Deuteronomy 33:3](../../../kjv/deuteronomy/33/3);
[Isaiah 27:3](../../../kjv/isaiah/27/3); [1 Peter 1:5](../../../kjv/1-peter/1/5)).
**perform it until**—"perfect
it up to" [ALFORD,
ELLICOTT, and others].
**the day of . . . Christ**—
([Philippians 1:10](../../../kjv/philippians/1/10)). The Lord's coming,
designed by God in every age of the Church to be regarded as near, is
to be the goal set before believers' minds rather than their own
death.

**7. meet**—*Greek,* "just."
**to think this**—to have
the prayerful confidence I expressed ().
**of you**—literally, "*in
behalf of* you." Paul's confident prayer *in their behalf*
was that God would perfect His own good work of grace in them.
**because,** c.—Punctuate
and translate, "Because I have you in my heart (so otherwise the *Greek* and the words immediately
following in the verse, favor the *Margin,* '*Ye* have *me*
in *your* heart . . . being partakers of my grace') (both, in my
bonds, and in *my* defense and confirmation of the Gospel), you
(I say) all being fellow partakers of my grace." This last
clause thus assigns the reason why he has them *in his heart*
(that is, cherished in his love, [2 Corinthians 3:2](../../../kjv/2-corinthians/3/2);
[2 Corinthians 7:3](../../../kjv/2-corinthians/7/3)), even in his bonds, and
in his defense and confirmation of the Gospel (such as he was
constantly making in private, [2 Corinthians 7:3](../../../kjv/2-corinthians/7/3); his self-defense and confirmation of the Gospel being
necessarily conjoined, as the *Greek* implies; compare [2 Corinthians 7:3](../../../kjv/2-corinthians/7/3)), namely, "inasmuch as ye are fellow partakers of my
grace": inasmuch as ye share with me in "the fellowship of
the Gospel" ([Philippians 1:5](../../../kjv/philippians/1/5)), and
have manifested this, both by suffering as I do for the Gospel's sake
([Philippians 1:28-30](../../../kjv/philippians/1/28-30)), and by
imparting to me of your substance ([Philippians 1:28-50](../../../kjv/philippians/1/28-50)). It is natural and right for me thus confidently to pray in
your behalf. (ELLICOTT,
and others translate, "To be thus minded for you all"),
because of my having you in my warmest remembrances even in my bonds,
since you are sharers with me in the Gospel grace. Bonds do not bind
love.

**8.** Confirmation of .
**record**—that is,
*witness.*
**in the bowels of Jesus
Christ**—"Christ Jesus" is the order in the oldest
manuscripts. My *yearning love* (so the *Greek* implies) to
you is not merely from natural affection, but from devotedness to
Christ Jesus. "Not Paul, but Jesus Christ lives in Paul;
wherefore Paul is not moved in the bowels (that is, the tender love,
[Jeremiah 31:20](../../../kjv/jeremiah/31/20)) of Paul, but of
Jesus Christ" [BENGEL].
All real spiritual love is but a portion of Christ's love which
yearns in all who are united to Him [ALFORD].

**9.** The subject of his prayer for
them ([Philippians 1:4](../../../kjv/philippians/1/4)).
**your love**—to Christ,
producing love not only to Paul, Christ's minister, as it did, but
also to one another, which it did not altogether as much as it ought
([Philippians 2:2](../../../kjv/philippians/2/2); [Philippians 4:2](../../../kjv/philippians/4/2)).
**knowledge**—of doctrinal
and practical truth.
**judgment**—rather,
"perception"; "perceptive sense." Spiritual
perceptiveness: spiritual sight, spiritual hearing, spiritual
feeling, spiritual taste. Christianity is a vigorous plant, not the
hotbed growth of enthusiasm. "Knowledge" and "perception"
guard love from being ill-judged.

**10.** Literally, "*With a
view to* your *proving* (and so approving and embracing) *the
things that excel*" (); not merely things not bad, but the things best among those
that are good; the things of more advanced excellence. Ask as to
things, not merely, Is there no harm, but is there any good, and
which is the best?
**sincere**—from a *Greek*
root. *Examined in the sunlight and found pure.*
**without offence**—not
stumbling; running the Christian race without falling through any
stumbling-block, that is, temptation, in your way.
**till**—rather, "unto,"
"against"; so that when the day of Christ comes, ye may be
found pure and without offense.

**11.** The oldest manuscripts read
the singular, "fruit." So (see on );
regarding the works of righteousness, however manifold, as *one*
harmonious whole, "the *fruit* of the Spirit" () [James 3:18](../../../kjv/james/3/18), "the
fruit of righteousness" ([James 3:18](../../../kjv/james/3/18)); [Romans 6:22](../../../kjv/romans/6/22), "fruit
unto holiness."
**which are**—"which
*is* by (*Greek,* '*through*') Jesus Christ."
Through His sending to us the Spirit from the Father. "We are
wild and useless olive trees till we are grafted into Christ, who, by
His living root, makes us fruit-bearing branches" [CALVIN].

**12. understand**—*Greek,*
"know." The Philippians probably had feared that his
imprisonment would hinder the spread of the Gospel; he therefore
removes this fear.
**the things which happened
unto me**—*Greek,* "the things concerning me."
**rather**—so far is my
imprisonment from hindering the Gospel. Faith takes in a favorable
light even what seems adverse [BENGEL]
([Philippians 1:19](../../../kjv/philippians/1/19); [Philippians 1:28](../../../kjv/philippians/1/28);
[Philippians 2:17](../../../kjv/philippians/2/17)).

**13. my bonds in Christ**—rather
as *Greek,* "So that my bonds *have become manifest in
Christ,*" that is, known, as endured in Christ's cause.
**palace**—literally,
"Prætorium," that is, the barrack of the Prætorian guards
attached to the palace of Nero, on the Palatine hill at Rome; not the
general Prætorian camp outside of the city; for this was not
connected with "Cæsar's household," which shows the Prætorium here meant was. The emperor was
"Prætor," or Commander-in-Chief; naturally then the
barrack of his bodyguard was called the Prætorium. Paul seems now
not to have been at large in his own hired house, though chained to a
soldier, as in [Acts 28:16](../../../kjv/acts/28/16); [Acts 28:20](../../../kjv/acts/28/20);
[Acts 28:30](../../../kjv/acts/28/30); [Acts 28:31](../../../kjv/acts/28/31),
but in strict custody in the Prætorium; a change which probably took
place on Tigellinus becoming Prætorian Prefect. See [Acts 28:31](../../../kjv/acts/28/31)
**in all other places**—so
CHRYSOSTOM. Or else, "TO
all the rest," that is, "manifest to all the other"
Prætorian soldiers stationed elsewhere, through the instrumentality
of the Prætorian household guards who might for the time be attached
to the emperor's palace, and who relieved one another in succession.
Paul had been now upwards of two years a prisoner, so that there was
time for his cause and the Gospel having become widely known at Rome.

**14.** Translate as *Greek,*
"And *that* ([Philippians 1:13](../../../kjv/philippians/1/13))
*most* of the brethren in the Lord," &c. "In the
Lord," distinguishes them from "brethren after the flesh,"
Jewish fellow countrymen. ELLICOTT
translates, "*Trusting in the Lord.*"
**by my bonds**—encouraged
by my patience in bearing my bonds.
**much more bold**—Translate
as *Greek,* "are more abundantly bold."

**15.** "Some indeed *are
preaching* Christ even *for* envy, that is, to carry out the
*envy* which they felt towards Paul, on account of the success
of the Gospel in the capital of the world, owing to his steadfastness
in his imprisonment; they wished through envy to transfer the credit
of its progress from him to themselves. Probably Judaizing teachers
([Romans 14:1-23](../../../kjv/romans/14/1-23); [1 Corinthians 3:10-15](../../../kjv/1-corinthians/3/10-15);
[1 Corinthians 9:1](../../../kjv/1-corinthians/9/1); [2 Corinthians 11:1-4](../../../kjv/2-corinthians/11/1-4)).
**some also of**—rather,
"for"
**good will**—answering to
"the brethren" ([2 Corinthians 11:1-47](../../../kjv/2-corinthians/11/1-47)); some being *well disposed* to him.

**16, 17.** The oldest manuscripts
transpose these verses, and read, "*These* (last) *indeed
out of* love (to Christ and me), knowing (the opposite of
'thinking' below) that I am set (that is, appointed by God, ) for the defense of the Gospel (, not on my own account). But the others *out of*
contention (or rather, 'a factious spirit'; 'cabal'; a spirit of
intrigue, using unscrupulous means to compass their end;
'self-seeking' [ALFORD])
*proclaim* (the *Greek* is not the same as that for
'preach,' but, '*announce*') Christ, not sincerely (answering to
'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not
purely'; not with a pure intention; the Jewish leaven they tried to
introduce was in order to *glorify themselves* ([Galatians 6:12](../../../kjv/galatians/6/12);
[Galatians 6:13](../../../kjv/galatians/6/13); however, see on [Galatians 6:13](../../../kjv/galatians/6/13)), thinking (but in vain) *to raise up* (so the oldest
manuscripts read) *tribulation* to my bonds." Their *thought*
was, that taking the opportunity of my being laid aside, they would
exalt themselves by their Judaizing preaching, and depreciate me and
my preaching, and so cause me trouble of spirit in my bonds; they
thought that I, like themselves, sought my own glory, and so would be
mortified at their success over mine. But they are utterly mistaken;
"I rejoice" at it ([Galatians 6:13](../../../kjv/galatians/6/13)), so far am I from being *troubled* at it.

**18.** What follows from this? Does
this trouble me as they thought it would? "Notwithstanding"
their unkind *thought* to me, and self-seeking intention, the
cause I have at heart is furthered "every way" of
preaching, "whether in pretense (with a by motive, ) or in truth (out of true 'love' to Christ, ), Christ is *proclaimed;* and therein I do rejoice,
yea, and I will rejoice." From this it would seem that these
self-seeking teachers in the main "proclaimed Christ," not
"another Gospel," such as the Judaizers in Galatia taught
([Galatians 1:6-8](../../../kjv/galatians/1/6-8)); though
probably having some of the Jewish leaven (see on [Galatians 1:6-48](../../../kjv/galatians/1/6-48)), their *chief* error was their self-seeking envious
*motive,* not so much error of doctrine; had there been *vital*
error, Paul would not have *rejoiced.* The *proclamation of*
CHRIST," however
done, roused attention, and so was sure to be of service. Paul could
thus rejoice at the good result of their bad intentions ([Psalms 76:10](../../../kjv/psalms/76/10);
[Isaiah 10:5](../../../kjv/isaiah/10/5); [Isaiah 10:7](../../../kjv/isaiah/10/7)).

**19. turn to my salvation**—"turn
out *to* me *for*, (or *unto*) salvation." This
proclamation of Christ every way will turn out to *my spiritual
good.* Christ, whose interests are my interests, being glorified
thereby; and so the coming of His kingdom being furthered, which,
when it does come, will bring completed "SALVATION"
([Hebrews 9:28](../../../kjv/hebrews/9/28)) to me and all whose
"earnest expectation" ([Hebrews 9:28](../../../kjv/hebrews/9/28)) is that Christ may be magnified in them. So far is their
preaching from causing me, as they thought, *tribulation in my
bonds* ([Philippians 1:16](../../../kjv/philippians/1/16)). Paul
plainly quotes and applies to himself the very words of the
*Septuagint* ([Job 13:16](../../../kjv/job/13/16)),
"This shall turn out to my salvation," which belong to all
God's people of every age, in their tribulation (compare [Job 13:16](../../../kjv/job/13/16)).
**through your prayer and the
supply**—The *Greek* intimately joins the two nouns
together, by having but one preposition and one article: "Through
your prayer and (*the consequent*) supply of the Spirit of Jesus
Christ (obtained for me through your prayer)."

**20. According to my earnest
expectation**—The *Greek* expresses, "expectation *with
uplifted head* ([Luke 21:28](../../../kjv/luke/21/28))
*and outstretched neck.*" [Luke 21:28](../../../kjv/luke/21/28) is the only other place in the New Testament that the word
occurs. TITTMANN says, in
both places it implies not mere *expectation,* but *the
anxious desire of an anticipated prosperous issue in afflictive
circumstances.* The subject of his earnest expectation which
follows, answers to "my salvation" ([Luke 21:28](../../../kjv/luke/21/28)).
**in nothing I shall be
ashamed**—in nothing have reason to be ashamed of "my work
for God, or His work in me" [ALFORD].
Or, "in nothing be *disappointed* in my *hope,* but
that I may fully obtain it" [ESTIUS].
So "ashamed" is used in [Luke 21:28](../../../kjv/luke/21/28).
**all boldness**—"all"
is opposed to "in nothing," as "boldness" is the
opposite to "ashamed."
**so now also**—when "my
body" is "in bonds" ([Luke 21:28](../../../kjv/luke/21/28)).
**Christ**—not Paul, "shall
be magnified."
**life, or by death**—Whatever
be the issue, I cannot lose; I must be the gainer by the event. Paul
was not omniscient; in the issue of things pertaining to themselves,
the apostles underwent the same probation of faith and patience as
we.

**21. For**—in either event () I must be the gainer, "For to me," c.
**to live is Christ**—whatever
life, time, and strength, I have, is Christ's Christ is the sole
object for which I live ([Galatians 2:20](../../../kjv/galatians/2/20)).
**to die is gain**—not the
act of dying, but as the *Greek* ("to have died")
expresses, *the state after death.* Besides the glorification of
Christ by my death, which is my primary object ([Galatians 2:20](../../../kjv/galatians/2/20)), the change of state caused by death, so far from being a
matter of *shame* ([Philippians 1:20](../../../kjv/philippians/1/20))
or loss, as my enemies suppose, will be a positive "gain"
to me.

**22.** Rather as *Greek,* "But
if to live in the flesh (if), this (I say, the continuance in life
which I am undervaluing) be the fruit of my labor (that is, be the
condition in which the fruit of my ministerial labor is involved),
*then* what I shall choose I know not (I cannot determine with
myself, if the choice were given me, both alternatives being great
goods alike)." So ALFORD
and ELLICOTT. BENGEL
takes it as *English Version,* which the *Greek* will bear
by supposing an ellipsis, "If to live in the flesh (be my
portion), this (continuing to live) is the fruit of my labor,"
that is, this continuance in life will be the occasion of my bringing
in "the fruit of labor," that is, will be the occasion of
"labors" which are their own "fruit" or reward;
or, this my continuing "to live" will have this "fruit,"
namely, "labors" for Christ. GROTIUS
explains "the fruit of labor" as an idiom for "worthwhile";
If I live in the flesh, this is worth my while, for thus Christ's
interest will be advanced, "For to me to live is Christ"
([Philippians 1:21](../../../kjv/philippians/1/21); compare [Philippians 2:30](../../../kjv/philippians/2/30);
[Romans 1:13](../../../kjv/romans/1/13)). The second
alternative, namely, dying, is taken up and handled, [Romans 1:13](../../../kjv/romans/1/13), "If I be offered."

**23. For**—The oldest manuscripts
read, "But." "I know not (), BUT am in a
strait (am perplexed) betwixt *the* two (namely, 'to live' and
'to die'), having the desire *for* departing (literally, '*to
loose* anchor,' [2 Timothy 4:6](../../../kjv/2-timothy/4/6)) and
being with Christ; FOR (so
the oldest manuscripts) it is by far better"; or as the *Greek,*
more forcibly, "by far *the more preferable*"; a
double comparative. This refutes the notion of the soul being dormant
during its separation from the body. It also shows that, while he
regarded the Lord's advent as at all times near, yet that his death
before it was a very possible contingency. The *partial* life
eternal is in the interval between death and Christ's second advent;
the *perfectional,* at that advent [BISHOP
PEARSON]. *To depart*
is better than to remain in the flesh; *to be with Christ is far,
far better;* a New Testament hope ([2 Timothy 4:6](../../../kjv/2-timothy/4/6)), [BENGEL].

**24. to abide**—to continue
somewhat longer.
**for you**—*Greek,*
"on your account"; "for your sake." In order to
be of service to *you,* I am willing to forego my entrance a
little sooner into blessedness; heaven will not fail to be mine at
last.

**25.** Translate, "And being
confident of this."
**I know,** c.—by
prophetical intimations of the Spirit. He did not yet know the issue,
as far as *human appearances* were concerned (). He doubtless returned from his first captivity to Philippi
([Hebrews 13:19](../../../kjv/hebrews/13/19) [Philemon 1:22](../../../kjv/philemon/1/22)).
**joy of faith**—*Greek,*
"joy in your faith."

**26.** Translate, "That your
matter of glorying (or *rejoicing*) may abound in Christ Jesus
in me (that is, in my case; *in respect to me,* or *for me*
who have been granted to your prayers, ) through my presence again among you." ALFORD
makes the "matter of glorying," *the possession of the
Gospel,* received from Paul, which would abound, be assured and
increased, by his presence among them; thus, "in me,"
implies that Paul is the worker of the material of abounding in
Christ Jesus. But "my *rejoicing* over you" (), answers plainly to "your *rejoicing* in respect
to me" here.

**27. Only**—Whatever happens as
to my coming to you, or not, make this your one only care. By
supposing this or that future contingency, many persuade themselves
they will be such as they ought to be, but it is better always
without evasion to perform present duties under present circumstances
[BENGEL].
**let your conversation
be**—(Compare [Philippians 3:20](../../../kjv/philippians/3/20)).
The *Greek* implies, "Let your *walk as citizens*
(namely, of the heavenly state; 'the city of the living God,' [Philippians 3:20](../../../kjv/philippians/3/20), 'the heavenly Jerusalem,' 'fellow citizens of the saints,'
[Ephesians 2:19](../../../kjv/ephesians/2/19)) be," c.
**I . . . see . . . hear**—so
[Philippians 1:30](../../../kjv/philippians/1/30). "Hear," in
order to include both alternatives, must include the meaning *know.*
**your affairs**—your
state.
**in one spirit**—the fruit
of partaking of the Holy Spirit ([Ephesians 4:3](../../../kjv/ephesians/4/3)
[Ephesians 4:4](../../../kjv/ephesians/4/4)).
**with one mind**—rather as
*Greek,* "*soul,*" the sphere of the affections;
subordinate to the "Spirit," man's higher and heavenly
nature. "There is sometimes natural antipathies among believers;
but these are overcome, when there is not only unity of spirit, but
also of *soul*" [BENGEL].
**striving together**—with
united effort.

**28. terrified**—literally, said
of horses or other animals startled or suddenly scared; so of sudden
*consternation* in general.
**which**—your not being
terrified.
**evident token of perdition**—if
they would only perceive it (). It attests this, that in contending hopelessly against you,
they are only rushing on to their own perdition, not shaking your
united faith and constancy.
**to you of salvation**—The
oldest manuscripts read, "of *your* salvation"; not
merely *your temporal safety.*

**29. For**—rather, a proof that
this is an evident token from God of your salvation, "*Because,*"
c.
**it is given**—*Greek,*
"it *has been* granted *as a favor,*" or "gift
of grace." Faith is the gift of God (), not wrought in the soul by the will of man, but by the Holy
Ghost ([John 1:12](../../../kjv/john/1/12) [John 1:13](../../../kjv/john/1/13)).
**believe on him**—"To
believe *Him,*" would merely mean to believe He speaks the
truth. "To believe *on Him,*" is to believe in, and
trust through, Him to obtain eternal salvation. *Suffering for
Christ* is not only not a mark of God's anger, but *a gift of
His grace.*

**30. ye saw in me**— ([Acts 16:12](../../../kjv/acts/16/12);
[Acts 16:19](../../../kjv/acts/16/19); [1 Thessalonians 2:2](../../../kjv/1-thessalonians/2/2)).
I am "in nothing terrified by mine adversaries" ([1 Thessalonians 2:2](../../../kjv/1-thessalonians/2/2)), so ought not ye. The words here, "ye saw . . . and .
. . hear," answer to "I come and *see* you, or else .
. . *hear*" ([Philippians 1:27](../../../kjv/philippians/1/27)).

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