Philippians 1:6

Philippians 1:1-6 1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 1. Paulus et Timotheus, servi Iesu Christi, omnibus sanctis in Christo Iesu, qui sunt Philippis, cum Episcopis et Diaconis 2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo. 3. I thank my God upon every remembrance of you, 3. Gratias ago Deo meo in omni memoria vestri. [23] 4. Always in every prayer of mine for you all making request with joy, 4. Semper in omni precatione mea pro vobis omnibus cum gaudio precationem faciens, 5. For your fellowship in the gospel from the first day until now; 5. Super communicatione vestra in Evangelium, a primo die hucusque; 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ. 6. Hoc ipsum persuasus, quod qui coepit in vobis opus bonum, perficiet usque in diem Iesu Christi. 1 Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. [24] Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, [25] and in his exposition of the Epistle to Titus. [26] Afterwards [27] there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. [28] It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, [29] not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters [30] were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others. Deacons. This term may be taken in two ways -- either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries. 3 I give thanks. He begins with thanksgiving [31] on two accounts -- first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love -- the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving -- a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, -- the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, "As often as I remember you." 4 Always in every prayer. Connect the words in this manner: "Always presenting prayer for you all in every prayer of mine." For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of. 5 For your fellowship. He now, passing over the other clause, states the ground of his joy -- that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. [32] 6 Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. [33] But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? [34] Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God's benefits -- when we derive from them occasion of hoping well as to the future. [35] For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. [36] Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, ( Psalm 138:8 ; Isaiah 64:8 ;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit. It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious [37] towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. [38] This, however, is a general rule both as to ourselves and as to others -- that, distrusting our own strength, we depend entirely upon God alone. Until the day of Jesus Christ The chief thing, indeed, to be understood here is -- until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, [39] yet there will be no absurdity in speaking of them as in the way of advancement, [40] inasmuch as they have not yet reached the point at which they aspire, -- they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view. Footnotes: [23] "Toutes les fois que i'ay souuenance de vous, ou, auec entiere souuenance de vous;" -- "Every time that I have remembrance of you, or, with constant remembrance of you." [24] "Sans se desbaucher;" -- "Without corrupting themselves." [25] "Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii, (of a keen and warm temper.)" -- Smith's Dictionary of Greek Biography and Mythology. -- Ed. [26] The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. -- Ed. [27] "Depuis les temps de l'Apostre;" -- "After the times of the Apostle." [28] "Ordonnoyent conducteur de leur congregation;" -- "Appointed leader of their congregation." [29] "De chacun corps d'Eglise en particulier;" -- "Of each body of the Church in particular." [30] "Tous prestres et pasteurs;" -- "All priests and pastors." [31] "Vne protestation, qu'il est ioyeux de leur bien;" -- "A protestation, that he is delighted on account of their welfare." [32] "Qui se reuoltent ou defaillent en chemin par legerete;" -- "Who revolt or fall back in the way through fickleness." [33] "Qu'il se confioit d'eux qu'ils perseuereroyent de reste de leur vie;" -- "That he had confidence in them that they would persevere during the remainder of their life." [34] "Entre tant d'empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition;" -- "Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition." [35] See CALVIN on the Corinthians, [3]vol. 2, p. 121. [36] "Il ne se lasse point en bien faisant, et son thresor ne diminue point;" -- "He does not weary himself in doing good, and does not diminish his treasure." [37] "Enuieux et desdaigneux;" -- "Envious and disdainful." [38] "Pour recognoistre le bien que Dieu leur a fait, et n'estre point ingrats enuers luy;" -- "That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him." [39] "Extra teli jactum" -- Virgil makes use of a corresponding phrase -- "intra jactum teli;" -- "Within the reach of a dart." Virg. ?n. 11:608. -- Ed. [40] "En voye de proufiter, ou auancer;" -- "In the way of making progress, or advancement."

Being confident of this very thing, that he which hath begun a good work in you will perform it until the {d} day of Jesus Christ: (d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.

That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. That the communication, … — This is that which St Paul prayed for Philemon, Philemon 1:4 . For Philemon 1:5 " comes in by a parenthesis.

Being confident of this very thing; i.e. having thanked God for what he had done and did for them, he expresseth his firm persuasion and charitable hope of their perseverance for the future. That he which hath begun a good work in you, will perform it; not from any thing in themselves more than others, but because God the Father, (who is not weary of well-doing), having begun the work of faith in them Philippians 2:13 , with John 6:29 , who else were dead in sins, as the Ephesians, Ephesians 2:1 , he would preserve and carry on that internal and spiritual work in the fruits of real Christians, and not leave it imperfect, Psalm 138:8 Isaiah 64:8 ; but would make it perfect, or perfect, stablish, strengthen, and settle them in it, those words being of the same import in Scripture with perform it, connoting the difficulty of it. Until the day of Jesus Christ; i.e. either until the day of their death, when the spirits of just men are made perfect, and Christ appears to their particular judgment, Hebrews 12:23 , not as being perfect while here in this state, Philippians 3:12 ; or rather, until the day of Christ, or latter day, at judgment, 1 Corinthians 1:8 1 Thessalonians 4:15 ; when they shall be acknowledged to be blameless, to the glory of Christ, who hath carried them through all, and fullfilled the work of faith in them, and glorified them, 2 Thessalonians 1:11 , and who are his glory, 2 Corinthians 8:23 .

Being confident of this very thing,.... The reason of his thanksgiving, and of his making request with joy continually on the behalf of this church, was the confidence and full persuasion he had of this same thing, of which he could be as much assured as of any thing in the world: that he which hath begun a good work in you, will perform it until the day of Jesus Christ: by this good work is not meant the preaching of the Gospel among them, nor a Gospel church state set up in the midst of them: for though the preaching of the Gospel was a good work, and issued well in the conversion of many, in their edification and comfort, and which was still continued; and though a Gospel church state was erected among them, and was now flourishing, yet the apostle could not assure himself of the continuance of either of them, especially until the day of Christ; and both have been removed from thence many hundreds of years ago: nor is their liberal communication to the support of the Gospel intended; for though this was a good work, yet this was not wrought by God, but by themselves, and was not wrought in them, but done by them; nor their good lives and conversations. The Syriac version indeed renders it "good works", but these cannot be designed, for the same reasons as before; for though they are good things, and answer many valuable ends and purposes, yet they are external works done by men, and not internal ones wrought in them by God; wherefore by it is undoubtedly meant the work of grace upon their hearts, sometimes called the work of faith, because that is a principal part of it: this is God's work, and not man's, as may be concluded from the nature of the work itself, which is the transforming of a man by the reviewing of him, a regeneration, a resurrection, and a creation, and therefore requires almighty power; and from the condition man is in by nature, he is dead in sin, and has no power to act spiritually, and much less what is equal to such a work as this; he has no will, desire, and inclination to it, but all the reverse; and if he had, he could no more effect it, than the dry bones in Ezekiel's vision could cause themselves to live. This is the work of God. Sometimes it is ascribed to the Father, who regenerates, calls by his grace, reveals his Son, and draws souls unto him; and sometimes to the Son, who quickens whom he will, whose Spirit is given, whose image is stamped, and out of whose fulness grace is received; but more commonly it is attributed to the Spirit, who is a spirit of regeneration, sanctification, and faith: and this is a "good work", as it must needs be, since it is God's work; he is the efficient cause of it; his good will and pleasure, his grace and mercy are the moving cause of it, and not men's works; and his good word is the means of it. The matter of it is good; it is an illumination of the understanding, a subduing of the will, a taking away of the stony heart, and a giving of an heart of flesh, an infusion of spiritual life, a formation of Christ in the soul, and an implantation of all grace there: it is good in its effects; it makes a man a good man, and fits and qualifies him to perform good works, which without it he cannot do; it makes a man a proper habitation for God, and gives him meetness for the heavenly inheritance. And this is an internal work, a work begun "in" the saints; nothing external is this work; not an outward reformation, which, when right, is the fruit of this good work; nor external humiliation for sin; nor a cessation from the grosser acts of sin; nor a conformity and submission to Gospel ordinances; all which may be where this work is not; but it is something within a man; as appears from the names by which it goes; such as spirit, so called, because it is of a spiritual nature, wrought by the Spirit of God, and has its seat in the spirit of man; it is called the inward man, which is renewed day by day; a seed that remains in him, and a root which is out of sight, and oil in the vessel, the heart, as distinct from the lamp of an outward profession: as also from the several things, which, together, make up the subject of it; it is the understanding which is enlightened; the will which is subdued; the heart and inward parts in which the laws of God are written; the mind and conscience, which are sprinkled with the blood of Christ, and cleansed; and the affections, which are set on divine objects. This is a begun work, and but a begun one. It may be said to be begun as soon as light is let into the soul by the Spirit of God; when it sees its lost state, and need of a Saviour, for as the first thing in the old creation was light, so in the new; when the fear of God is put into the heart, which is the beginning of wisdom; when love appears in the soul to God, to Christ, to his people, word, and ordinances; and when there are the seeing, venturing, and relying acts of faith on Christ, though there is a great deal of darkness, trembling, and unbelief; and when it is got thus far, and even much further, it is but a begun work; it is not yet finished and perfect: this appears from the several parts of this work, which are imperfect, as faith, hope, love, knowledge, &c. from the indwelling of sin, and corruption in the best of saints; from their various continual wants and necessities; from their disclaiming perfection in this life, and their desires after it. But the apostle was confident, and so may every good man be confident, both for himself and others, that God who has, and wherever he has begun the good work of grace, will "perform", finish it, or bring it to an end, as the word here used signifies: and this the saints may assure themselves of, from many considerations; as from the nature of the work itself, which is called living water, because it always continues, a well of it, because of its abundance, and is said to spring up to eternal life; because it is inseparably connected with it, where there is grace, there will be glory; grace is the beginning of glory, and glory the perfection of grace; this work of grace is an incorruptible seed, and which remains in the saints, and can never be lost; it is a principle of life, the root of which is hid in Christ, and that itself is maintained by him, and can never be destroyed by men or devils: and also from the concern God has in it, who is unchangeable in his nature, purposes, promises, gifts, and calling; who is a rock, and his work is perfect sooner or later; who is faithful, and will never forsake the work of his hands, and has power to accomplish it; and who has promised his people, that they shall grow stronger and stronger, that they shall not depart from him, and he will never leave them. Moreover, this may be concluded from the indwelling of the Spirit, as a spirit of sanctification, as the earnest and seal of the inheritance, and that for ever; and from the intercession and fulness of grace in Christ, and the saints' union to him, and standing in him; as well as front the impotency of any to hinder the performance of this work, as sin, Satan, or the world: to which may be added the glory of all the three Persons herein concerned; for if this work is not finished, the glory of God the Father in election, in the covenant of grace, in the contrivance of salvation, in the mission of his Son, the glory of Christ in redemption, and of the Spirit in sanctification, would be entirely lost: wherefore it may be depended on, this work will be performed wherever it is begun, and that "until the day of Jesus Christ"; meaning either the day of death, when Christ takes the souls of believers to himself, and they shall be for ever with him, when this work of grace upon the soul will be finished; for God, who is the guide of his people, will be their God and guide even unto death: or else the last day, the day of judgment, the resurrection day, when Christ shall appear and raise the dead, and free the bodies of the saints from all their bondage, corruption, vileness, and weakness, which will be putting the last and finishing hand to this good work; nor will even the bodies of the saints be quitted by the Spirit of God till this is done.

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.

6. confident—This confidence nerves prayers and thanksgivings (Php 1:3, 4). this very thing—the very thing which he prays for (Php 1:4) is the matter of his believing confidence (Mr 11:24; 1Jo 5:14, 15). Hence the result is sure. he which hath begun—God (Php 2:13). a good work—Any work that God begins, He will surely finish (1Sa 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Isa 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Php 1:5; Ps 37:24; 89:33; 138:8; Joh 10:28, 29; Ro 8:29, 35-39; 11:1, 2 Heb 6:17-19; Jas 1:17; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (De 33:3; Isa 27:3; 1Pe 1:5). perform it until—"perfect it up to" [Alford, Ellicott, and others]. the day of … Christ—(Php 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.

Being confident - This is strong language. It means to be fully and firmly persuaded or convinced; participle, middle voice, from πείθω peithō - to persuade; compare Luke 16:31 . "Neither will they be persuaded, though one rose from the dead;" that is, they would not be convinced; Acts 17:4 ; Hebrews 11:13 ; Acts 28:24 . It means here that Paul was entirely convinced of the truth of what he said. It is the language of a man who had no doubt on the subject. That he which hath begun a good work in you - The "good work" here referred to, can be no other than religion, or true piety. This is called the work of God; the work of the Lord; or the work of Christ; John 6:29 ; compare 1 Corinthians 15:58 ; 1 Corinthians 16:10 ; Philippians 2:30 . Paul affirms here that that work was begun by God. It was not by their own agency or will; compare the notes on John 1:13 . It was on the fact that it was begun by God, that he based his firm conviction that it would be permanent. Had it been the agency of man, he would have had no such conviction, for nothing that man does today can lay the foundation of a certain conviction that he will do the same thing tomorrow. If the perseverance of the Christian depended wholly on himself, therefore, there could be no sure evidence that he would ever reach heaven. Will perform it - Margin, "Or, finish" The Greek word - ἐπιτελέσει epitelesei - means that he would carry it forward to completion; he would perfect it. It is an intensive form of the word, meaning that it would be carried through to the end. It occurs in the following places: Luke 13:32 , "I do cures;" Romans 15:28 , "when I have performed this;" 2 Corinthians 7:1 , "perfecting holiness;" 2 Corinthians 8:6 , "so he would also finish in you;" 2 Corinthians 8:11 , "perform the doing of it;" Galatians 3:3 , "are ye now made perfect by the flesh;" Hebrews 8:5 , "when he was about to make the tabernacle;" Hebrews 9:6 , "accomplishing this service;" and 1 Peter 5:9 , "are accomplished in your brethren." The word occurs nowhere else; and here means that God would carry on the work which he had begun to completion. He would not leave it unfinished. It would not he commenced and then abandoned. This would or could be "performed" or "finished" only: (1) by keeping them from falling from grace, and, (2) by their ultimate entire perfection. Until the day of Jesus Christ - The day when Christ shall so manifest himself as to be the great attractive object, or the day when he shall appear to glorify himself, so that it may be said emphatically to be his day. That day is often called "his day," or "the day of the Lord," because it will be the day of his triumph and glory. It refers here to the day when the Lord Jesus will appear to receive his people to himself - the day of judgment. We may remark on this verse, that Paul believed in the perseverance of saints. It would be impossible to express a stronger conviction of the truth of that doctrine than he has done here. Language could not be clearer, and nothing can be more unequivocal than the declaration of his opinion that where God has begun a good work in the soul, it will not be finally lost. The ground of this belief he has not stated in full, but has merely hinted at it. It is based on the fact that God had begun the good work. That ground of belief is something like the following: (1) It is in God alone. It is not in man in any sense. No reliance is to be placed upon man in keeping himself. He is too weak; too changeable; too ready to be led astray; too much disposed to yield to temptation. (2) the reliance, therefore, is on God; and the evidence that the renewed man will be kept is this: (a) God began the work of grace in the soul. (b) He had a design in it. It was deliberate, and intentional. It was not by chance or haphazard. It was because he had some object that was worthy of his interposition. (c) There is no reason why he should begin such a work and then abandon it. It cannot be because he has no power to complete it, or because there are more enemies to be overcome than he had supposed; or because there are difficulties which he did not foresee; or because it is not desirable that the work should be completed. Why then should he abandon it? (d) God abandons nothing that he undertakes. There are no unfinished worlds or systems; no half-made and forsaken works of His hands. There is no evidence in His works of creation of change of plan, or of having forsaken what He began from disgust, or disappointment, or lack of power to complete them. Why should there be in the salvation of the soul? (e) He has promised to keep the renewed soul to eternal life; see John 10:27-29 ; Hebrews 6:17-20 ; compare Romans 8:29-30 .