Charles Ellicott Commentary Philippians 1

Paul and Timotheus, (the) servants of Jesus Christ.—To the Philippian, as to the Thessalonian Church (see 1 Thessalonians 1:1; 2 Thessalonians 1:1), St. Paul does not think it necessary to assert his apostleship but writes in a tone of affectionate and confident familiarity to those whom he could thoroughly trust. Here he and Timotheus are simply “servants” (not, as in our translation, “the servants” in any position of special eminence) “of Jesus Christ”—a title of humility assumed by St. James and St. Jude (James 1:1; Jude 1:1), but St. Paul uses it nowhere else without the addition of some title of apostolic authority. (Titus 1:1).

Even in Galatians 1:10 he declares that he is the servant of Christ, chiefly to show that he cannot and need not please men. It is also to be noted that here, as again (with Silas) in the Thessalonian Epistles, Timotheus is joined with St. Paul almost on a footing of equality, whereas in other Epistles (see 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1), he is separated from the Apostle and distinguished as Timotheus the brother. This is probably to be accounted for partly by the absence of any necessity for asserting his own apostleship, and partly also by the fact that (with Silas) Timotheus was St. Paul’s fellow-worker in the conversion of the Macedonian Churches, and accordingly his chosen messenger to them from time to time (Acts 19:22; Acts 20:5).

The saints in Christ Jesus.—The same expression is used in the salutations that begin other Epistles of this period (Colossians 1:1): the saints and faithful in Christ Jesus.

With the bishops and deacons.—In this passage the word “bishop” is, for the first time, used as a title, although in Acts 20:28 (over which the Holy Ghost hath made you overseers) it is employed as a description of duty, with a distinct reference to its etymological meaning and origin. In the Pastoral Epistles we find it similarly used (as in 1 Timothy 3:2; Titus 1:7).

There is now no question—and if it were not for supposed ecclesiastical necessities, there never could have been any question—that in Holy Scripture, as also in the First Epistle of an Apostolical Father (St. Clement to the Corinthians, Php. 19), the two titles of “bishop” and “presbyter” are applied to the same persons. The latter, however, is in St. Paul’s Epistles the more frequent and conventional term, while the former seems almost always used with reference to its actual meaning. The two titles are of diverse origin.

The “presbyter,” or “elder,” is a Jewish title, so directly descended from the synagogue that the institution of the presbyterate is not, like that of the diaconate, recorded as a historical creation in the Church. The title of “bishop,” or “overseer,” is of pagan origin, used in classical Greek for a commissioner from headquarters, and applied in the Septuagint to various secular offices (2 Kings 11:19; 2 Chronicles 24:12–17; Nehemiah 11:9, 14, 22; Isaiah 60:17).

The former is simply a title of dignity, like the many derivations from the Latin senior that have passed into modern language. The latter is a title of official duty. Like the words “pastor” and “apostle,” it belongs properly only to the Lord Jesus Christ, who is the Apostle of God (Hebrews 3:1), and the Shepherd and Bishop of our souls (1 Peter 2:25), but derivatively to His ministers, as having the oversight of His Church. This is directly shown in the application of the title to the Ephesian presbyters (Acts 20:28; see also 1 Peter 5:1–2), and the idea of responsible oversight is brought out clearly in the description of the office of the “bishop” in 1 Timothy 3:1–7.

The interchangeable use of the two names is made absolutely clear in Titus 1:5-7: Ordain elders in every city . . . if any be blameless . . . For a bishop must be blameless as a steward of God. It is only necessary to remark briefly that this identification of the two titles (of which St. Clement’s Epistle is the last example) in no way weakens the significance of the undoubted historical fact of the development of what we call the Episcopate in the early part of the second century, and the overwhelming probability of its origination, under the sanction of St. John, when the representatives of the higher order of the Apostolate passed away.

The name “deacon” is also used for the first time, unless, indeed, as is probable, it is applied officially to Phoebe in Romans 16:1. Although the office of the Seven, in Acts 6:1-7, is undoubtedly the germ of the diaconate, and although the cognate words (“ministration” and “serve”) are used in connection with them , yet the actual title of “deacons” is nowhere given to them.

This mention of the ministers as distinct from the Church in salutation is unique. It has been conjectured, with great probability, that in the Letter of the Philippian Church, which no doubt accompanied the mission of alms by Epaphroditus, the presbyters and deacons were so distinguished, as in the letter of the Council at Jerusalem, according to the ordinary reading of Acts 15:23 (the apostles and elders and brethren).

Some ancient authorities held that Epaphroditus was “the apostle” (or what we would call the bishop) of the Church at Philippi, and that he is not named here simply because he was with St. Paul, so that in the Philippian Church the three orders were already represented. (But on this, see Philippians 2:25.)

I thank my God . . .—These verses, rendered more accurately, are as follows: I thank my God in all my remembrance of you at all times, in every prayer of mine for you all, uttering that prayer with joy—that is, with joyful confidence. The meaning, however, is not materially altered. The emphatic earnestness of thanksgiving is seen in the reiteration throughout the passage, and its absolute universality of scope is just as clearly marked. The closest parallel is again in the Epistles to the Thessalonians (see 1 Thessalonians 1:2; 2 Thessalonians 2:3), although every Epistle, except the Epistle to the Galatians, includes an opening of thanksgiving.

On verses 3-8:

In these verses, St. Paul strikes the keynote of joy and confidence that is dominant throughout the entire Epistle. This is particularly remarkable when we remember the circumstances under which it was written: in captivity, during an enforced absence from the familiar and well-loved scenes of his apostolic work. Furthermore, he was aware that faction and jealousy were taking advantage of his absence. The words “joy” and “rejoice” occur no fewer than thirteen times in this short Epistle; they express his own feeling and what he desires theirs to be.

For your fellowship in the gospel.—More properly, towards the gospel, or, as affecting the gospel. The construction is illustrated by the more limited use of the same Greek word (2 Corinthians 9:13) in the sense of “contribution”; in which case the word “towards” introduces the objects of the almsgiving there specified.

Accordingly, St. Paul must be taken here to mean the partnership of the Philippians in the ministry of the gospel, of which he speaks still more distinctly in Philippians 1:7. That partnership had been shown , even in the beginning of the gospel, by a contribution to St. Paul’s needs—not perhaps his personal needs only—which he consented to accept from them, and (as far as we know) from them only.

That he who hath begun (or rather, who began) a good work in you will also finish it. The ground of St. Paul’s confidence in their perseverance is the belief that it was God’s grace which began the good work in them. He believed that because this grace was not resisted (as was evident from their enthusiasm for good), God would complete what He had begun.

In his view, God’s grace is the beginning and the end; humanity’s cooperation lies in the intermediate process linking both together. This is made still plainer in Philippians 2:12-13.

The day of Jesus Christ. So also in Philippians 1:10; Philippians 2:16, the day of Christ; and in 1 Corinthians 1:8, the day of our Lord Jesus Christ. In all other Epistles it is the day of our Lord (as in 1 Corinthians 5:5; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2), or, still more commonly, both in Gospels and Epistles, that day.

As is usual in the Epistles, the day of the Lord is spoken of as if it were near. St. Paul, in the Second Epistle to the Thessalonians (2 Thessalonians 2:2 and following), declines to pronounce that it is near, yet he does not say that it is far away.

He only teaches that much must be done, even in the development of Anti-Christian power, before it comes. It is, of course, clear that regarding the confidence expressed here, it makes no difference whether the day is near or far away.

The reality of the judgment as final and complete is the one important point; the times and seasons do not matter to us.

It is fitting.—Rather, it is but right, or just; it is but your due.

To think this of you all.—Rather, to be in this mind; to have this feeling on behalf of you all. The word rendered here “to think” is used with special frequency in this Epistle (Philippians 2:5; Philippians 3:15; Philippians 3:19; Philippians 4:2; Philippians 4:10), as also in the Epistle to the Romans (Romans 8:5; Romans 11:20; Romans 12:3; Romans 12:16; Romans 14:16; Romans 15:5). It is variously rendered; but it always refers, not to a single definite opinion, but to an habitual conviction or feeling.

I have you in my heart.—This (and not the marginal reading) is to be taken. The original is, grammatically speaking, ambiguous, but both the order and the context are decisive. Compare, for the sense, 2 Corinthians 3:2, Ye are our epistle, written in our hearts.

Both in my bonds, and in the defence and confirmation of the gospel.—These words are certainly to be connected, as in our version. St. Paul unites his bonds with “the defence and confirmation of the gospel”—that is, with his pleading for it against objections, and establishment of it by positive teaching—on the ground stated in Philippians 1:12-13, that these, his bonds, had tended to the furtherance of the gospel.

He accepts the help sent to him by the Philippians, in which they had “communicated” (in the original the word used is the same as here) with his affliction, as a means of fellowship with him in the whole of this work of evangelization. It is true that in Philippians 1:30 he speaks of the Philippians as having themselves to undergo the same conflict as his own; but the expression “in my bonds, etc.,” can hardly be satisfied simply by this kind of fellowship.

Ye all are partakers of my grace.—Here, on the contrary, the marginal reading is preferable: Ye are all partakers with me of the grace. This grace refers to the privilege described in Ephesians 3:8:

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.

See below, Philippians 1:29: To you it is given—that is (in the original), “given as a grace”—not only to believe on Him, but also to suffer for His sake.