빌립보서 1:13 주석

He begins with the inscription and benediction (Phi 1:1, Phi 1:2). He gives thanks for the saints at Philippi (Phi 1:3-6). He speaks of his great affection and concern for their spiritual welfare (Phi 1:7, Phi 1:8), his prayers for them (Phi 1:9-11), his care to prevent their offence at his sufferings (Phi 1:12-20), his readiness to glorify Christ by life or death (Phi 1:21-26), and then concludes with a double exhortation to strictness and constancy (Phi 1:27-30).

This chapter contains the inscription of the epistle; the apostle's salutation of the Philippians; an account of his thanksgivings, prayers, and affection for them, and confidence of them; a narrative of his sufferings, and the use of them; and an exhortation to a conversation becoming the Gospel, to abide by it, and suffer cheerfully for it. The inscription is in Phi 1:1, in which are mentioned by name the persons that subscribed the epistle, Paul and Timothy; and who are described by their character, servants of Jesus Christ; and also the persons to whom the epistle was sent, by the place of their abode, Philippi; the members of the church by their general character, saints in Christ Jesus; and the officers of it, by those that are peculiar to them as such, bishops and deacons: the salutation is in Phi 1:2, and then follows a thanksgiving for them to God, which was made in prayer, and upon every remembrance of them at the throne of grace, and that for their constant fellowship in the Gospel, Phi 1:3, and the apostle expresses his strong confidence of the good work of grace being begun in them, and of the performance of it, until the day of Christ; grounded upon a judgment of charity, and a belief of their being partakers of the same grace with himself, Phi 1:6, and declares the most tender and affectionate love to them, for the truth of which he calls God to witness, Phi 1:8, and as a proof of it, puts up several petitions for them; that they might have an increase of love, and spiritual knowledge, judgment, and sense, that so they might be capable of trying and approving things that differ, and which are the most excellent of them; that they might be sincere and harmless in their lives, and always doing good works in the strength of Christ, and to the glory of God, Phi 1:9, next follows an account of his bonds and imprisonment, and the usefulness of them, as that they were for the further spread of the Gospel in many places, and even in Caesar's palace, Phi 1:12, yea, by means of them several of the ministering brethren were the more emboldened to preach the Gospel without fear of men; though there was a difference among them, some preached Christ of envy, strife, and contention, thinking to add to the apostle's troubles, and others, of good will, and of love to the apostle, who they knew was set for the defence of the Gospel, Phi 1:14, upon all which the apostle gives his sentiments, and makes his reflections, that whatever were the views of some men in preaching, it was, and ever would be, constant matter of joy to him that Christ was preached, Phi 1:18, yea, he was satisfied, that the ill designed by some to him would be overruled for his good, by means of the prayers of the saints, and the supply of the Spirit; for he had a pure and well grounded hope and expectation, that he should never be brought to shame and confusion, but that Christ would be magnified in him living and dying; for he knew that both his life, and his death, would be gain to Christ, or that it would be for the glory of Christ for him to live, and his own gain should he die, Phi 1:19, which put him in a strait what was most eligible in this case, whether, to live in the flesh, or depart out of the world; seeing to live in the flesh, and labour in the ministry, were fruitful and profitable, and more necessary and useful for the churches of Christ, and to die, and be with Christ, were better for himself, Phi 1:22, but upon maturely weighing things on both sides, like one of a truly noble public spirit, he inclines to the former; nay, is persuaded, that he should continue longer to be an instrument of increasing the faith and joy of the Lord's people, which he knew would abound in Christ on his account, should he be restored again, Phi 1:25, and then he concludes the chapter with an exhortation to the Philippians, to order their conversation agreeably to the Gospel of Christ, and to continue firm and unanimous in it, and use their utmost endeavours to keep it themselves, and spread it among others, Phi 1:27, being not daunted and intimidated by the persecutions of men, which to the persecutors was a sign of perdition, looked darkly, and with an ill aspect upon them, but to the persecuted was a token that they had an interest in that salvation which is of God, Phi 1:28, for as it is a gift of grace to believe in Christ, so likewise to suffer for him, Phi 1:29, to which the apostle animates them by his own example, that which they were called unto being no other than what they had seen endured by him, and had heard concerning high, Phi 1:30.

So that my bonds in Christ,.... What he had more darkly hinted before, he more clearly expresses here; the things that happened to him were his bonds; he was now a prisoner at Rome and in chains; though he had the liberty of dwelling alone in his own hired house, and of his friends coming to see him and hear him, yet he was bound with a chain, and under the care and guard of a soldier continually, who held one end of it. These bonds of his were not for debt, which he took care not to run into, but chose rather to work with his own hands, and so ministering to his own and the necessities of others, that he might not eat any man's bread for nought; nor for any capital crime, as murder, or theft, or anything that was worthy of death or of bonds; but his bonds were in Christ, or for Christ's sake, for professing Christ and preaching his Gospel; he was a prisoner in the Lord, or for his sake; see Eph 4:1. The use of his sufferings, which is more generally signified in Phi 1:12, is here and in Phi 1:14 more particularly related, and the several instances of it given, these his bonds for the sake of Christ, he says, are manifest in all the palace, and in all other places, or "my bonds are manifest in Christ", as the words may be read; that is, by the means of Christ, he causing them to be taken notice of by men, and some of the first rank: by his bonds being manifest may be meant he himself who was bound; who by his bonds became known to persons, to whom in all probability he would otherwise have remained unknown; as to Felix, and Festus, and King Agrippa, and others in Caesar's court: or the Gospel for the sake of which he was bound; this was made manifest and became known, not barely notionally, but savingly and experimentally; and even Christ himself the substance of it, for whom he was laid in bonds, by this means came to be known, "in all the palace". The Arabic version reads it, "in the palace of the emperor". The word "praetorium", here used, signifies sometimes the judgment hall, or court of judicature belonging to the Roman governors, as Herod and Pilate; see Act 23:35; and if it designs any such court at Rome, then the sense is, that through the apostle's being sent a prisoner to Rome, and his cause heard in the praetorium, or judgment hall, he and the cause of his bonds came to be known by the judges in that court; and which might be the means of the conversion of some of them: sometimes it signifies the general's pavilion in the camp, and sometimes the emperor's palace at Rome, he being the chief "praetor", or magistrate; and so here it seems to design Nero's house or court, where the Gospel, through the apostle's bonds, had made its way to the conversion of many there; see Phi 4:22; and in all other places; or as the Arabic version renders it, "with all other men"; for it may be understood either of men or places; and that Christ and his Gospel came to be known through the apostle's sufferings, not only in the court of judicature where his cause was tried, or in Caesar's palace, and to many of his courtiers, but in other places in Rome, and parts of the empire, and to many persons there, both Jews and Gentiles; so that what was intended for the disadvantage of the Gospel, proved for the service of it.

Fit objects for admiration are the Stoics, who say that the soul is not affected by the body, either to vice by disease, or to virtue by health; but both these things, they say, are indifferent. And indeed Job, through exceeding continence, and excellence of faith, when from rich he became poor, from being held in honour dishonoured, from being comely unsightly, and sick from being healthy, is depicted as a good example, putting the Tempter to shame, blessing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances, And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."

"Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest." It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, "so that my bonds in Christ became manifest in all the praetorium." This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds "turned to the progress of the Gospel"? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were "in" Christ, which were "for" Christ. "In the whole praetorium." For up to that time they so called the palace. And in the whole city, says he.

His imprisonment for Christ’s sake is becoming known. This is his distinctive honor. Now others who love him may rejoice with him.

Who are “all the rest”? The whole of Jewry, in addition to all the churches of the Gentiles. The former still has precedence, since to them the promise was first made.

That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching has reached even the praetorium itself, that is, the royal palace itself, and has spread throughout the entire city. And this was accomplished "in Christ," that is, this is not my doing, but Christ's. Or: "my bonds in Christ," that is, the bonds which I endure for Christ.

Then he shows his own progress; secondly, that of others (1:14). In regard to himself, of course, it was obvious that he suffered for Christ with constancy, so that it has become known that my imprisonment is for Christ. This redounds to Christ's glory: "But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God" (1 Pet. 4:15). Throughout the whole praetorian guard, and in Caesar's court.

Paul, in conjunction with Timothy, addresses himself to the saints at Philippi, and gives them his apostolical benediction, Phi 1:1, Phi 1:2. Thanks God for their conversion and union, and expresses his persuasion that God will continue his work among them, Phi 1:3-6. Tells them of his strong affection for them, and prays that they may be filed with the salvation of God, Phi 1:7-11. Shows them how much his persecution had contributed to the success of the Gospel, Phi 1:12-14. Informs that there were some at Rome who preached the Gospel from unworthy motives; yet he was convinced that this, which was designed to injure him, should turn to his advantage, Phi 1:15-19. Mentions his uncertainty whether he should be liberated or martyred, and his perfect readiness to meet either; yet, on the whole, expresses a hope that he should again visit them, Phi 1:20-26. Exhorts them to a holy life, and comforts them under their tribulations, Phi 1:27-30.

My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general's tent, and at others, the emperor's palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor's household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar's household; Phi 4:22.

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. (Phi. 1:1-30) Timotheus--mentioned as being well known to the Philippians (Act 16:3, Act 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" (Phi 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 Phi 1:4, Phi 1:7-8, Phi 1:25; Phi 2:17, Phi 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 (Act 20:17), and "overseers" (Act 20:28), Greek, "bishops." And Tit 1:5, compare with Phi 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, "HorÃ&brvbr PaulinÃ&brvbr]. "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; Th1 5:12; Heb 13:24; Rev 1:4, Rev 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.

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, "PrÃ&brvbrtorium," that is, the barrack of the PrÃ&brvbrtorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general PrÃ&brvbrtorian camp outside of the city; for this was not connected with "CÃ&brvbrsar's household," which Phi 4:22 shows the PrÃ&brvbrtorium here meant was. The emperor was "PrÃ&brvbrtor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the PrÃ&brvbrtorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Act 28:16, Act 28:20, Act 28:30-31, but in strict custody in the PrÃ&brvbrtorium; a change which probably took place on Tigellinus becoming PrÃ&brvbrtorian Prefect. See Introduction. in all other places--so CHRYSOSTOM. Or else, "TO all the rest," that is, "manifest to all the other" PrÃ&brvbrtorian soldiers stationed elsewhere, through the instrumentality of the PrÃ&brvbrtorian 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.