The highest honor 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 favor. 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 labor; 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.
Verses that belong to this explanation: 1-7
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: 2 Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ. 3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 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: 7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
Nowhere else does Paul write specifically to the clergy—not in Rome, in Corinth, in Ephesus or anywhere. Rather he typically writes jointly to all who are holy, faithful and beloved. But in this case he addresses specifically the bishops and deacons. Why? Because it was they who had borne fruit and they who had sent Epaphroditus to him. .
 | Author: John Chrysostom Rank: Bishop AD: 407 |
He calls himself a slave and not an apostle. This is a great honor, to be a “slave of Christ”—not merely to be called a slave but to be one. One who is a “slave of Christ” is truly free from sin. If he is truly a slave of Christ, he is not a slave in any other realm, since then he would not be a slave of Christ but only half so. .
| Author: John Chrysostom Rank: Bishop AD: 407 |
The Philippians are of a city in Macedonia, a city that is a colony, as Luke says. Here that seller of purple was converted, a woman of uncommon piety and heedfulness. Here the ruler of the synagogue believed. Here was Paul scourged with Silas. Here the magistrates requested them to depart, and were afraid of them, and the preaching had an illustrious commencement. And he bears them many and high testimonies himself, calling them his own crown, and saying they had suffered much. For, To you, he says, it has been granted of God, not only to believe in Him, but also to suffer in His behalf. Philippians 1:29 But when he wrote to them, it happened that he was in bonds. Therefore he says, So that my bonds became manifest in Christ in the whole prætorium, calling the palace of Nero the prætorium. But he was bound and let go again, and this he showed to Timothy by saying, At my first defence no one took my part, but all forsook me: may it not be laid to their account. But the Lord stood by me and strengthened me. 2 Timothy 4:16 He speaks of the bonds then in which he was before that defence. For that Timothy was not present then, is evident: for, At my first defence, he says, no man took my part; and this, by writing, he was making known to him. He would not then, had he already known it, have written thus to him. But when he wrote this epistle, Timothy was with him. And he shows it by what he says: But I hope in the Lord Jesus to send Timothy shortly unto you. Philippians 2:19 And again, Him I hope to send immediately so soon as I shall see how it will go with me. For he was loosed from his bonds and again bound after he had been to them. But if he says, Yea, and I am offered upon the sacrifice and service of your faith, it is not as though this were now come to pass, but as much as to say, and whenever this takes place I am glad, raising them from their dejection at his bonds. For that he was not about to die at that time is plain from what he says: But I hope in the Lord that I myself also shall come shortly unto you. Philippians 2:24 And again, And having this confidence, I know that I shall abide, yea, and abide with you all. 2. But the Philippians had sent to him Epaphroditus, to carry him money, and to know the things concerning him, for they were most lovingly disposed toward him. For that they sent, hear himself, saying, I have all things, and abound; I am filled, having received from Epaphroditus the things that came from you. At the same time they sent to know this. For that they sent also to know this he shows at once in the beginning of the epistle, writing of his own matters, and saying, But I would have you know that the things which happened unto me have fallen out rather unto the progress of the Gospel. Philippians 1:12 And again, I hope to send Timothy shortly unto you, that I also may be of good comfort when I know your state. This, that I also, is as if he meant as you for full assurance sent to know the things concerning me, so 'I also,' that I may be of good comfort when I know the things concerning you. Since then they had also been a long time without sending (for this he proves by saying, Now at length you have revived your thought for me) Philippians 4:10, and then they heard that he was in bonds Philippians 2:26; for if they heard about Epaphroditus, that he was sick, he being no such very remarkable person as Paul was, much more did they hear about Paul, and it was reasonable that they should be disturbed; therefore, in the opening of the epistle he offers them much consolation about his bonds, showing that they should not merely not be disturbed, but even rejoice. Then he gives them counsel about unanimity and humility, teaching them that this was their greatest safety, and that so they could easily overcome their enemies. For it is not being in bonds that is painful to your teachers, but their disciples not being of one mind. For the former brings even furtherance to the Gospel, but the latter distracts. 3. So then after admonishing them to be of one mind, and showing that unanimity comes of humility, and then aiming a shaft at those Jews who were everywhere corrupting the doctrine under a show of Christianity, and calling them dogs and evil workers Philippians 3:2, and giving admonition to keep away from them, and teaching to whom it is right to attend, and discoursing at length on moral points, and bringing them to order, and recalling them to themselves, by saying, The Lord is at hand Philippians 4:5, he makes mention also, with his usual wisdom, of what had been sent, and then offers them abundant consolation. But he appears in writing to be doing them special honor, and never in any place writes any thing of reproof, which is a proof of their virtue, in that they gave no occasion to their teacher, and that he has written to them not in the way of rebuke, but throughout in the way of encouragement. And as I said also at first, this city showed great readiness for the faith; inasmuch as the very jailor, (and you know it is a business full of all wickedness,) at once, upon one miracle, both ran to them, and was baptized with all his house. For the miracle that took place he saw alone, but the gain he reaped not alone, but jointly with his wife and all his house. Nay, even the magistrates who scourged him seem to have done this rather of sudden impulse than out of wickedness, both from their sending at once to let him go, and from their being afterwards afraid. And he bears testimony to them not only in faith, or in perils, but also in well-doing, where he says, That even in the beginning of the Gospel, you sent once and again unto my need Philippians 4:15-16, when no one else did so; for he says, no Church had fellowship with me in the matter of giving and receiving; and that their intermission had been rather from lack of opportunity than from choice, saying, Not that you took no thought for me, but you lacked opportunity. Philippians 4:10 Let us also, knowing these things, and having so many patterns, and the love that he bore them— for that he loved them greatly appears in his saying, For I have no man like minded, who will care truly for your state Philippians 2:20; and again, Because I have you in my heart, and in my bonds,— 4. let us also, knowing these things, show ourselves worthy of such examples, by being ready to suffer for Christ. But now the persecution is no more. So then, if there is nothing else, let us imitate their earnestness in well doing, and not think, if we have given once or twice, that we have fulfilled all. For we must do this through our whole life. For it is not once that we have to please God, but constantly. The racer, if, after running even ten heats, he leave the remaining one undone, has lost all; and we, if we begin with good works, and afterward faint, have lost all, have spoiled all. Listen to that profitable admonition that says, Let not mercy and truth forsake you. Proverbs 3:3 He says not do so once, nor the second time, nor the third, nor the tenth, nor the hundredth, but continually: let them not forsake you. And he did not say, Do not forsake them, but, Let them not forsake you, showing that we are in need of them, and not they of us; and teaching us that we ought to make every effort to keep them with us. And bind them, says he, about your neck. For as the children of the wealthy have an ornament of gold about their neck, and never put it off, because it exhibits a token of their high birth, so should we too wear mercy ever about us, showing that we are children of the compassionate one, who makes the sun to rise upon the evil and the good Matthew 5:45. But the unbelievers, you say, do not believe it. I say then, hereby shall they believe, if we do these works. If they see that we take pity on all, and are enrolled under Him for our Teacher, they will know that it is in imitation of Him that we so act. For mercy, it says, and true faith. He well said true. For He wills it not to be of rapine or fraud. For this were not faith; this were not truth. For he that plunders must lie and forswear himself. So do not thou, says he, but have faith with your mercy. Let us put on this ornament. Let us make a golden chain for our soul, of mercy I mean, while we are here. For if this age pass, we can use it no longer. And why? There there are no poor, There there are no riches, no more want There. While we are children, let us not rob ourselves of this ornament. For as with children, if they become men, these are taken away, and they are advanced to other adornment; so too is it with us. There will be no more alms by money, but other and far nobler. Let us not then deprive ourselves of this! Let us make our soul appear beautiful! Great is alms, beautiful, and honorable, great is that gift, but greater is goodness. If we learn to despise riches, we shall learn other things besides. For behold how many good things spring from hence! He that gives alms, as he ought to give, learns to despise wealth. He that has learned to despise wealth has cut up the root of evils. So that he does not do a greater good than he receives, not merely in that there is a due recompense and a requital for alms, but also in that his soul becomes philosophic, and elevated, and rich. He that gives alms is instructed not to admire riches or gold. And this lesson once fixed in his mind, he has gotten a great step toward mounting to Heaven, and has cut away ten thousand occasions of strife, and contention, and envy, and dejection. For you know, you too know, that all things are done for riches, and unnumbered wars are made for riches. But he that has learned to despise them, has placed himself in a quiet harbor, he no longer fears damage. For this has alms taught him. He no longer desires what is his neighbor's; for how should he, that parts with his own, and gives? He no longer envies the rich man; for how should he, that is willing to become poor? He clears the eye of his soul. And these are but here. But hereafter it is not to be told what blessings he shall win. He shall not abide without with the foolish virgins, but shall enter in with those that were wise, together with the Bridegroom, having his lamps bright. And though they have endured hardship in virginity, he that has not so much as tasted these hardships shall be better than they. Such is the power of Mercy. She brings in her nurslings with much boldness. For she is known to the porters in Heaven, that keep the gates of the Bride-Chamber, and not known only, but reverenced; and those whom she knows to have honored her, she will bring in with much boldness, and none will gainsay, but all make room. For if she brought God down to earth, and persuaded him to become man, much more shall she be able to raise a man to Heaven; for great is her might. If then from mercy and loving-kindness God became man, and He persuaded Himself to become a servant, much rather will He bring His servants into His own house. Her let us love, on her let us set our affection, not one day, nor two, but all our life long, that she may acknowledge us. If she acknowledge us, the Lord will acknowledge us too. If she disown us, the Lord too will disown us, and will say, I know you not. But may it not be ours to hear this voice, but that happy one instead, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Matthew 25:34 Which may we all obtain, by His grace and lovingkindness, in Christ Jesus our Lord, with whom to the Father and the Holy Spirit, be glory, strength, honor, now and for ever, and world without end. Amen.
| Author: John Chrysostom Rank: Bishop AD: 407 |
Here, as writing to those of equal honor, he does not set down his rank of Teacher, but another, and that a great one. And what is that? He calls himself a servant, and not an Apostle. For great truly is this rank too, and the sum of all good things, to be a servant of Christ, and not merely to be called so. The servant of Christ, this is truly a free man in respect to sin, and being a genuine servant, he is not a servant to any other, since he would not be Christ's servant, but by halves. And in again writing to the Romans also, he says, Paul, a servant of Jesus Christ. Romans 1:1 But writing to the Corinthians and to Timothy he calls himself an Apostle. On what account then is this? Not because they were superior to Timothy. Far from it. But rather he honors them, and shows them attention, beyond all others to whom he wrote. For he also bears witness to great virtue in them. For besides, there indeed he was about to order many things, and therefore assumed his rank as an Apostle. But here he gives them no injunctions but such as they could perceive of themselves. To the saints in Christ Jesus which are at Philippi. Since it was likely that the Jews too would call themselves saints from the first oracle, when they were called a holy people, a people for God's own possession Exodus 19:6; Deuteronomy 7:6, etc.; for this reason he added, to the saints in Christ Jesus. For these alone are holy, and those hence-forward profane. To the fellow-Bishops and Deacons. What is this? Were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, Fulfil your ministry, when he was a Bishop. For that he was a Bishop appears by his saying to him, Lay hands hastily on no man. 1 Timothy 5:22 And again, Which was given you with the laying on of the hands of the Presbytery. 1 Timothy 4:14 Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, For this cause I left you in Crete, that you should appoint elders in every city, as I gave you charge. If any man is blameless, the husband of one wife Titus 1:5-6; which he says of the Bishop. And after saying this, he adds immediately, For the Bishop must be blameless, as God's steward, not self willed. Titus 1:7 So then, as I said, both the Presbyters were of old called Bishops and Deacons of Christ, and the Bishops Presbyters; and hence even now many Bishops write, To my fellow-Presbyter, and, To my fellow-Deacon. But otherwise the specific name is distinctly appropriated to each, the Bishop and the Presbyter. To the fellow-Bishops, he says, and Deacons,
| Author: John Chrysostom Rank: Bishop AD: 407 |
But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of
 | Author: Irenaeus of Lyons Rank: Bishop AD: 202 |
He writes to the saints in his customary manner, but his intent is to write to those who are “saints in Christ Jesus,” specifically those who confess that he is divine and human…. He is not writing to those who by their own deceptions suppress the truth. .
 | Author: Ambrosiaster Rank: Author AD: 400 |
He keeps silence about his status as an apostle. He is writing to people who already know who he is and have an informed opinion of him. He suppresses his dignity. He declares his lowly state, because the one who confesses Christ as Lord is all the more free and has salvation. .
| Author: Ambrosiaster Rank: Author AD: 400 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
