Philippians 1:2

2. Grace be unto you, &c.] See, on the whole verse, the notes in this Series on Eph_1:2, where the wording is identical.—“Grace,” as a Scriptural term, demands careful study. In its true idea, kindness is always present, with the special thought of entire and marked absence of obligation in the exercise of it. It is essentially unmerited and free. See e. g. Rom_11:6. In its normal application, the word denotes the action of Divine kindness either in the judicial acceptance of the believer “not according to his works,” for Christ’s sake (e.g. Rom_3:24), or in the gift and continuance of new life and power to the believer (e.g. 1Co_15:10). And, as the action is never apart from the Agent, we may say that grace in the first reference is “God for us” (Rom_8:1), in the second, “God in us” (below, Php_2:13).—In the first reference grace is the antithesis to merit, in the second to nature.

our Father] in the new birth and life, which is coextensive with union with Christ the Son. See below, on Php_2:15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Ver. 2. Grace be to you] {See Trapp on "1Co 1:2"} {See Trapp on "Eph 1:2"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The evangelical salutation, as Rom 1:7; Eph 1:2; 2Pe 1:2; praying for the free and undeserved favour of God the Father to them, as the fountain, Jam 1:17 together with all inward and outward blessings, flowing thence through Christ the procurer of them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1:2 Grace is undeserved blessing that comes from God; peace is well-being and contentedness rooted in the Good News and brought about by the Holy Spirit (see Gal 5:22). These qualities are gifts from God our Father and the Lord Jesus Christ (see Rom 5:1-2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 1:2. Εὐχαριστῶ, I give thanks) In this place we shall give a synopsis of the epistle. We have in it—

I. The Inscription, Php 1:1-2.

II. Thanksgiving and Prayers for the flourishing spiritual state of the Philippians, , Php 1:3-4; Php 1:9-10.

III. Paul mentions his present state, and good hope for the future, , Php 1:12-13; Php 1:18-19.

Whence he exhorts the Philippians:—

1. Since he is to continue to live, that they should walk worthily of the Gospel, , Php 1:25 to Php 2:16.

2. Although he should be put to death, that they should rejoice with him, , Php 1:17-18; and promises that he will very soon give them all information by Timothy, , Php 1:19-20; and in the meantime sends Epaphroditus, , Php 1:25-26.

IV. He Exhorts them to rejoice, Php 3:1, admonishing them to avoid false teachers of righteousness, and to follow the true, Php 3:2-3; and commending peace and harmony, Php 4:1-3. In like manner he exhorts them to joy, accompanied with gentleness and calmness of mind, Php 4:4-7, and to do all things that are excellent, Php 4:8-9.

V. He accepts warmly the Liberality of the Philippians, Php 4:10-20.

VI. The Conclusion, Php 4:21-23.

Ἐπὶ, upon) The mention, the remembrance is the occasion of thanksgiving.—πάσῃ, every) Paul’s heart was large: comp. the following verse, where it occurs thrice.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Phi 1:2 . Paul feels that the ordinary Greek salutation χαίρειν or the Eastern εἰρήνη σοι is too meagre for Christian intercourse. But closely connected with χαίρειν is his own great watchword χάρις , a word which, perhaps, above all others, shows the powerful remoulding of terms by Christian thought and feeling. χάρις for Paul is the central revelation of the fatherly heart of God in the redemption which Christ has accomplished for unworthy sinners. And its direct result is εἰρήνη , the harmony and health of that life which is reconciled to God through Jesus Christ; see an interesting discussion of the Apostolic greeting by F. Zimmer, Luthardt’s Zeitschr. , 1886, p. 443 ff. Of course ἀπό governs Κυρίου . The Socinian exegesis which makes Κ . depend on πατρός is impossible in view of Tit 1:4 (so Gw [26] ad loc. ). Κυρίου . The favourite designation of Jesus Christ in the early Church. See on chap. Phi 2:11 infr. Cf. the extraordinary frequency of the term δεσπότης as applied to God in Apostolic Fathers, etc. On the whole subject see Harnack, Dogmen-Geschichte , i., pp. 153 158.

[26] Gwynn.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Grace be unto you] See Clarke on Ro 1:7.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

[2. Statement of St. Paul’s condition at Rome (Php_1:12-26).

(1) THE RAPID PROGRESS OF THE GOSPEL through his bonds, and through the preaching of others, whether in strife or in goodwill (Php_1:12-18).

(2) HIS REJOICING THEREAT; his desire to depart and be with Christ, and his confidence, nevertheless, that he will abide in the flesh and see them again (Php_1:19-26).]

(12-18) In these verses St. Paul, evidently anxious that the Philippians should not “faint at his tribulations for them” (comp. Eph_3:13), points out that his imprisonment tended to further the gospel: first, directly, by the opportunity which it afforded him of preaching, and next, indirectly, by the stimulus which it gave to the preaching of others, whether “of envy and strife” or “of good will.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Grace be unto you,.... This form of salutation is used by the apostle in all his epistles; See Gill on Rom 1:7;

;

Philippians 1:3

phi 1:3

phi 1:3

phi 1:3I thank my God,.... After the inscription and salutation follows a thanksgiving, the object of which is God; to whom thanks is to be given at the remembrance of his name, and the perfections of his nature, and for all his mercies, temporal and spiritual. The apostle expresses his propriety and interest in him, calling him "my God"; thereby distinguishing him from all others, the nominal and fictitious gods of the Gentiles, and the idols and lusts of men's hearts; he was the God whom he served in the Gospel, by whom he was sent, and from whom he received all his possessions, and to whom he was accountable. He had a special, particular, covenant interest in him, had knowledge of it, and faith in it; and therefore could draw nigh to God with freedom, use confidence, plead promises, expect favours, and do all he did, whether in a way of prayer, or praise in faith, and therefore was acceptable unto God. This work of thanksgiving he was often employed in on account of these Philippians, even, says he,

upon every remembrance of you; that is, as often as I remember you, or make mention of you to God at the throne of grace, it being a customary thing with the apostle to mention by name the several churches, the care of which was upon him, in his prayers to God; see Rom 1:9; and so he used to mention this church; and whenever he did, it was with thankfulness. The Arabic version reads it, "for", or "concerning all your remembrance"; meaning of himself, and as if the sense was, that he gave thanks to God for their remembrance of him at all times, and particularly at that time, by sending him relief in his present circumstances. But the former sense is preferable.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Grace be unto you ... - See the note at Rom 1:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Grace be unto you, and peace. This combination of the Greek and Hebrew salutations is the common form in St. Paul"s earlier Epistles; in the pastoral Epistles "mercy" is added. Grace is the favor of God, free and sovereign, which rests on the faithful Christian, and brings the gift of peace; which is, first, reconciliation with God and, secondly, the childlike confidence and trustful hope which result from faith in Christ"s atonement. From God our Father, and from the Lord Jesus Christ. God the Father is the first Author of our salvation; God the Son, the Word made flesh, brought the message of peace from heaven, and reconciled us to God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Grace from God the Father, or grace from God as a Father; intimating, that God bestows not his grace as a Creator, but as a Father, as a Father in Christ. And peace from our Lord Jesus Christ; he being the purchaser of our peace; he, upon whom was laid the chastisement of our peace, and in whom, and for whose sake, God becomes reconciled to us, and at peace with us.

Learn hence, 1. That such as have received most grace from God, do yet stand in need of further measures and fresh supplies of it: grace to pardon sin, and grace to subdue sin.

2. That peace, as well as grace, may and ought to be the subject of a Christian’s prayer and care, to obtain peace with God, peace with conscience, peace with one another, and, if it be possible, peace with all men.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2. Grace. The usual apostolic benediction, such as we have found in preceding Epistles, is conferred.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. χάρις ὑμῖν κτλ. Χάρις is a near equivalent to the English “favour,” with its alternative meanings of comeliness and goodwill, of pleasingness and pleasure. The latter is its far commoner direction in LXX. and N.T., the former in the Greek Apocrypha. Linguistically, the word seems to be connected first with the thought of brightness, then with that of beauty, and so passes into that of the kindly pleasure given by the sight of beauty. By usage in didactic passages in the N.T. it denotes specially the unbought favour of the Holy One towards the sinful and helpless, whether in pardon, in gift of Divine life, or in development of it. It is the antithesis to ἔργον and to the whole idea of merit and payment. Cp. esp. Rom 11:6. And in itself, as the act is never apart from the Agent, χάρις in our acceptance is God for us, in our new life and power it is God in us.

εἰρήνη. The word is probably cognate to εἴρω, to join. “Peace” is essentially a harmony, an adjustment. Here it denotes the enjoyment of harmony with God; His reconciled favour, resulting in the Christian’s and the Church’s inward rest and happiness.

θεοῦ. The Father; see the immediate context. Not that to St Paul the Father is more Divine than the Son, but that He is the FATHER, in whom Deity is as in the Fountain, while it is in the Son as in the Stream. Hence the frequent distinctive use of θεός where He is in view.—See Pearson, Exposition of the Creed, marginal p. 40.

κυρίου. Without the article, as frequently. Usage has given the word an adequate self-definition. Here the Lord Christ is equally with His Father the Giver of eternal blessing; a deep indication of the apostolic belief about Him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

2.] Address and greeting.

2.] See on Rom 1:7.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ: So in Rom., 1 and 2 Cor., Gal., and Eph. Col. omits καὶ κυρ ἸΧ. 1 Thess. has Χάρις ὑμῖν καὶ εἰρήνη. 2 Thess. omits ἡμῶν after πατρὸς. 1 and 2 Tim. add ἔλεος to χάρις and εἰρήνη and have Χτοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. Tit.: Χάρις καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χτοῦ Ἰησοῦ τοῦ σωτῆρος ἡμῶν. Notice the combination of the Greek and Hebrew forms of salutation. Χάρις is primarily that which gives joy or pleasure (χαρά, χαίρειν). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute lovingkindness of God towards men. Hence it often stands in contrast with the ideas of debt, law, works, sin. Sometimes the cause is put for the effect; so that it means the state of grace into which God’s freely-bestowed favor brings Christians (Rom 5:2; Gal 5:4), and consequently the capacity or ability due to that gracious state (Eph 4:7). It is this free favor of God, with all that follows it, that Paul in his salutation desires for his readers. Εἰρήνη is not tranquillity or repose, save as these are conceived as resulting from the cessation of hostility between God and man. Reconciliation is always at the basis of the Pauline conception of peace. Similarly Psa 29:11, 85:8; Isa 53:5. These terms, therefore, are not to be regarded as mere equivalents of the ordinary forms of salutation. They link themselves with these, and it is also true that Paul does not use them with any distinct dogmatic purpose; but it is inconceivable that he should have employed them without some consciousness of the peculiar sense which attaches to them throughout his letters. Thus Weiss justly says that “the fact that these terms connect themselves with the ordinary Greek and Hebrew greetings does not exclude the employment of ‘grace’ in its specifically Christian and Pauline sense in which it denotes the unmerited divine operation of love, which is the source and principle of all Christian salvation. Similarly, ‘peace’ is not to be understood primarily in the technical sense of Rom 5:1, as the first-fruit of justification; but we may be sure that, in Paul’s mind, the whole state of tranquillity and general well-being which was implied in ‘peace’ attached itself at the root to the fact of reconciliation with God.”

The fact that God and Christ appear on an equality in the salutation cannot be adduced as a positive proof of the divine nature of Christ, though it falls in with Paul’s words in ch. 2., and may be allowed to point to that doctrine which he elsewhere asserts. We cannot be too careful to distinguish between ideas which unconsciously underlie particular expressions, and the same ideas used with a definite and conscious dogmatic purpose. This Epistle especially has suffered from the overlooking of this distinction.

The Thanksgiving

2. His own condition and hopes (18-26).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Grace - peace. The combination of the Greek and Oriental salutations spiritualized : grace expressing God 's love to man, and peace the condition resulting therefrom.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.