Philippians 1:7

The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, Phi 1:7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers - their receiving benefit by their ministry. Or, "You are partakers of my grace, you have joined with me in doing and suffering." They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart - dia to echein me en tē kardia humas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them - to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this (Phi 1:8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them (Phi 1:4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Php_1:7-11

I have you in my heart--

Aboundings of love

I.

Was it a slip of the pen when Paul wrote I have you in my heart? Will he modify it? No, he will make it more than it was. Lest it should be supposed that it was only his manner of speech, and that he is only uttering a passing sentiment, he puts before what he has to say a solemn asseveration. God is my witness. Such a form of expression would hardly be regarded in these days as meeting the laws of taste and propriety, and some object to it on the ground that God cannot be called into court to witness to a thing, and that after all it is only the testimony of a man. Granted: Yet it is the highest form in which testimony can be given. And apart from the apostles anxiety to be believed, there was a naturalness in his using it which would not belong to any other. He was often alone, separated from his converts, but he carried them about with him in his heart. He often spoke to God about them, so that God knew of his love to them. And not only so; it is as though he said, Did I say I had you in my heart? I should rather have said, I long after you in the heart of Jesus Christ. I love, yet not I, but Christ loveth in me. His heart and mine meet in unison here.

II. Loving thus how natural that he should pray about their love. He asks that the great love faculty should fill their souls. In all knowledge. There is the knowledge of the schoolboy, of the well-informed man, of the philosopher. Here it is the latter, the higher knowledge, such as is strong meat to the strong man. In all perception. The first term deals with the general knowledge of the gospel; this comes down to particulars of Christian apprehension, That ye may approve things that are excellent or try things that differ. It is good to have the faculty for so discerning, that we may never call darkness light; but the apostle prays for more, even that in the region of things, all of which are good and true, they may discern the most excellent, always seeing and choosing the best. Again, there are different ways of doing good things. So that the apostle goes on to pray that they may be sincere and without offence or stumbling--anything that prevents advance.

III. The prayer is summed up in the words: that ye may be filled with the fruits of righteousness. In so doing they would have the sublime glory of living to the praise of God--the highest end and aim of being. Men living the Christian life by distinct intent and aim achieve the noblest thing in actual result. Bat a little thing does it seem? Every little stream contributes to the majestic swell of the ocean, so every fruitful life is sending its little to contribute to the fulness of the Divine glory.

IV. The relation between the phrase, that your love may abound, and all that comes after. That is the root phrase, the key to the position, mother to all the virtues. Love will produce all these, and make a beautiful character. The soul is a living house having many doors. Some, the greatest number, stand by the door of reason, and strive to enter, and many go in. But when they get in they find the house full of company. How did they get in? By other doors, or by the windows. From deep convictions, blossoming hopes, and heavenly aspirings, but most got in by the door of love. This is not so imposing a way of entrance. There is no great knocker to this door called logic. You come in by it softly, you do but whisper, and are admitted.

V. The practical use of all this is that we should take the best things we can think of to promote the aboundings of love. (A. Raleigh, D. D.)

The sixth verse was like the peal of a trumpet; the seventh is the low sweet murmur of the summer morning. The expression of the text is of singular beauty. Who can measure the circumference of a truly philanthropic heart? Has arithmetic any cunning art by which to calculate the girth of that organ of affection? A man in Rome carrying the Philippian Church in his heart!

I. He who carries the world elsewhere than in his heart will soon wish to cast off his burden.

II. He who carries the good in his heart can never be desolate. Loneliness is an impossibility to the well-stored heart.

III. He whose heart is engaged with the tender offices of affection is the profoundest interpreter and the most efficient servant of mankind.

IV. He who enshrines his benefactors in his heart has broken the dominion of selfishness. (J. Parker, D. D.)

Reasons for Pauls confidence

I. The common interest--defence and confirmation.

1. They sympathized with the apostle in his trials. These trials arose not out of political or moral offences, but out of his defence and propagation of the gospel. The Philippians made common cause with him, supporting him by gifts and prayer. The true character of Christianity is seen here. When the Jews are in sackcloth and ashes, Esther is pleading their cause; when Peter is in prison, the disciples are praying for his release. The Church is one in adversity as well as prosperity; one in prison as well as in heaven. Remember that as you think of missionaries, and your persecuted brethren in the home, workshop, etc. (Heb_13:3).

2. They seconded the apostles efforts by their lives and labours. They lived the gospel he preached. Their sympathy was deeper than attachment to his person, or admiration of his character. If ye love Me, keep My commandments. See how these Christians love one another, was the evidence wrung from minds full of animus. No power can shake the gospel when firmly rooted in the life of the Church. Sceptics may as well scoff at the light of the sun as ignore the gospel of the life and character.

II. The mutual love and esteem which this service produces--I have you in my heart; as we say of a friend, He has a warm place in my heart.

1. It was a great love.

2. Constant love. The old adage out of sight, out of mind, was not true here.

3. Increasing love. Many streams dry up, but let brotherly love continue.

III. The common source of blessedness--partakers with me, etc.

1. By the one sacrifice of Jesus they were saved from sin. There is but one fountain opened for sin.

2. The example of Jesus led them all in the right way. With one accord all believers show forth the praises of Him who hath called them, etc.

3. His presence was their one source of inspiration. Daily communion with Jesus kept their zeal burning, and their work advancing.

4. His coming was their only hope. (Weekly Pulpit.)

Observe--

I. What a faithful minister delights to think of in his flock: That they will be--

1. Steadfast.

2. Progressive.

3. Triumphant.

II. Why he delights to think so. Because--

1. He loves them.

2. Labours for them.

3. Suffers for them. (J. Lyth, D. D.)

The fellowship of the gospel

We have here a wider idea of that than in verse 5. The apostle and the Philippians being one in their faith in Christ, were one also in their love of each other. Being one with the apostle in Christ, they were one with him in all the vicissitudes of his experience. He refers to himself as in two different situations; in the one he was bound as a prisoner, in the other he was defending and confirming the gospel. In each case the Philippians were partakers of his grace.

I. The advocacy of the best of causes may bring a man into social humiliation.

II. Social humiliation does not necessarily involve moral dishonour.

III. While the morally honourable are suffering from social humiliation they will not be abandoned by the partakers of the same grace. Another proof of the uniting and consolidating force of Christianity. (J. Parker, D. D.)

The unifying influence of Christian love

There are instincts in human nature by which we love the beautiful, the useful, the tender, and the loving; but this love drew its inspiration from character and from life. This is the result of the love of Christ in us. Two drops of rain fall on the same stone, and near each other. By the force of the affinity they will travel the short distance, and unite. Divine love comes down in drops, which attract each other to form the Christian Church. In the concerted action of that society, all intellects are fused into one wisdom; all consciences unite to make one great moral force: all hearts are joined, as so many embers gathered together to make a large fire; all wills are blended to create a power before which opposition must cease. As water will find its level, so the love of Christians will rise as high as its source. The Saviour loved the world, and died for it; so St. John says that we ought to lay down our lives for the brethren. (The Study.)

The heart of Paul and the heart of Christ

As Bengel says, Christ, not Paul, lived in Paul; wherefore Paul is moved not in the heart of Paul, but in the heart of Jesus Christ. Springing from such a depth, Pauls love could not but rise to vast proportions. The heart of Jesus, infinitely tender, thrown open to men, was the home of the captive apostle--the well spring of sacrificing love; where man is brought nearest to God. (G. G. Ballard.)

The apologetic value of Pauls bonds

So then Pauls bonds were a confirmation of the gospel, and a defence. And most truly so. For if he had shunned bonds, he might have been thought a deceiver; but now by enduring everything, both bonds and affliction, he shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks; no one would have chosen to come into collision with such an emperor, I mean, as Nero, unless he had looked to another far greater King. Truly a confirmation of the gospel were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a confirmation; and had not this taken place, there had been a weakness. (Chrysostom.)

Ministers carry the images of their people in their hearts

After the battle of Gettysburg, a soldier was found dead upon the field, holding in his hand the picture of three small children. No clue to his name could be found. In the terrors of battle he had comforted himself with this picture. It was published, and by this means the children were found in a village of Western New York. Even so do faithful ministers carry the souls of their converts with them wherever they go.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:7 You share with me the special favor of God: Perhaps their lives were blessed because of Paul’s suffering and witness; perhaps they had suffered together with him (see 1:29).

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

Php 1:7. Καθὼς, even as) He explains the reason why he speaks so kindly as to the Philippians.—δίκαιον, just) I find just reasons in my own case, from the relationship of faith, and these reasons are not trifling. I am both justly bound by them, and demand them as a right.—φρονεῖν) to think.—διὰ, for this reason, because) This is the connection: I have you in my heart as partakers of grace (2Co 7:3), and long for you, and this not merely from natural affection, but from devotedness to Jesus Christ; hence I clearly perceive, that it is rather the Lord Himself who has the same affection for you, and He will carry on the work from the beginning to its termination.—δεσμοῖς—ἀπολογίᾳ, in my bonds—in defence) A Hendiadys [My bonds in defence of the Gospel]. Bonds do not restrain my love.—ἀπολογίᾳ, in defence) The Romans brought accusations against the Gospel.—βεβαιώσει, in confirmation) This is something more than a defence.—τοῦ εὐαγγελίου, of the Gospel) by which grace is announced.—συγκοινωνοὺς—ὑμᾶς ὄντας) He said above, you; therefore here is the accusative for the genitive, as Act 7:21, where see the note.

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

Php_1:7. Subjective justification of the confidence expressed in Php_1:6. How should he otherwise than cherish it, and that on the ground of his objective experience (αὐτὸ τοῦτο), since it was to him, through his love to his readers, a duty and obligation! Not to cherish it would be wrong. Caritas enim omnia sperat, Pelagius.

As to καθώς, which, in the conception of the corresponding relation, states the ground, comp. on Php_3:17; 1Co_1:6; Eph_1:4; Mat_6:11.

On δίκαιον, comp. Act_4:19; Eph_6:1; Php_4:8; Col_4:1; 2Pe_1:12. A classical author would have written: δίκαιον ἐμὲ τοῦτο φρονεῖν (Herod. i. 39; Dem. 198. 8; Plat. Symp. p. 214 C), or: δίκαιός εἰμι τοῦτο φρ. (Herod. i. 32; Dem. 1469. 18, and frequently; Thuc. i. 40. 3).

τοῦτο φρονεῖν] to have this feeling, this practical bent of mind in favour of you, by which is meant the confidence expressed in Php_1:6, and not his striving in prayer for the perfecting of his readers salvation (Php_1:4), which the sense of the word φρονεῖν does not admit of (in opposition to Weiss), as it is not equivalent to ζητεῖν (comp. on Col_3:2). See besides, Huther, l.c. p. 405 f.

On ὑπέρ, comp. Php_4:10; 2Ma_14:8; Eur. Archel. fr. xxv. 2 f.; Plut. Phil. c. Flam. 3; on τοῦτο φρ., Gal_5:10, οὐδὲν ἄλλο φρ. The special reference of the sense of φρονεῖν: to be mindful about something, must have been suggested by the context, as in Php_4:10; but is here insisted on by Hofmann, and that in connection with the error, that with καθώς the protasis of an apodosis is introduced. The φρονεῖν is here perfectly general, cogitare ac sentire, but is characterized by τοῦτο as a εὖ φρονεῖν, which Paul feels himself bound to cherish in the interest of the salvation of all his readers (ὑπὲρ πάντων ὑμῶν).

διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς] An expression of heartfelt love (comp. 2Co_7:3) on the part of the apostle towards his readers, not on the part of his readers towards him (Oeder, Michaelis, Storr, Rosenmüller, am Ende, Flatt), thus making ὑμᾶς the subject; although the sing. καρδία (comp. Eph_4:18; Eph_5:19; Eph_6:5; Rom_1:21; 2Co_3:15, and elsewhere) is not against this view, the position of the words is opposed to it, as is also the context, see Php_1:8. The readers are present to the apostle in his loving heart.

ἔν τε τοῖς δεσμοῖς κ.τ.λ.] so that, accordingly, this state of suffering, and the great task which is incumbent on me in it, cannot dislodge you from my heart. See already Chrysostom and Pelagius. These words, ἔν τε τοῖς δεσμοῖς κ.τ.λ., set forth the faithful and abiding love, which even his heavy misfortunes cannot change into concern for himself alone. They contain, however, the two points, co-ordinated by τέ … καί (as well … as also): (1) The position of the apostle, and (2) his employment in this position. The latter, which, through the non-repetition of the article before βεβ., is taken as a whole (Buttmann, neut. Gr. p. 294 [E. T. 342]), is both antithetical, the defence of the gospel, and also thetical, the confirmation of it, that is, the corroboration of its truth by proof, testimony, etc., its verification; comp. Heb_6:16; Rom_15:8; Mar_16:20; Thucyd. i. 140. 6, iv. 87. 1; Plat. Polit. p. 309 C; Wis_5:18. For an instance of this kind of βεβαίωσις during the earliest period of the apostles captivity at Rome, see Act_28:23. Hofmann, taking a groundless objection to our explanation from the use of τέ … καί (see, however, Baeumlein, Partik. p. 225), refuses to connect the τέ with the following καί; he prefers to connect with the one ἔχειν, namely with the ἔχειν ἐν τῇ καρδίᾳ, another, namely an ἔχειν συγκοινωνούς. This is an artificial conjunction of very different references of the ἔχειν, yielding the illogical formalism: I have you (1) in my heart, and (2) for my companions, etc. The latter would indeed be only a more precise qualitative definition of the former. The question, moreover, whether in τῇ ἀπολ. κ. βεβ. τοῦ εὐαγγ. Paul intended to speak of his judicial examination (Heinrichs, van Hengel), or of his extra-judicial action and ministry during his captivity, cannot be answered without arbitrariness, except by allowing that both were meant. For the words do not justify us in excluding the judicial defence (Wieseler, Chronol. d. apostol. Zeitalt. p. 430), since the ἀπολογία might be addressed not merely to Jews and Judaists, but also to Gentile judges.

τοῦ εὐαγγ.] belongs to τῇ ἀπολ. κ. βεβαιώσει, and not to βεβ. only; the latter view would make τῇ ἀπολ. denote the personal vindication (Chrysostom, Estius, and others), but is decisively opposed by the non-repetitionclosely coupling the two wordsof the article before βεβ. But to interpret ἀπολογία and βεβαίωσις as synonymous (Rheinwald), or to assume an ἓν διὰ δυοῖν for ἀπολογίᾳ εἰς βεβαίωσιν (Heinrichs), is logically incorrect, and without warrant in the connection. It is also contrary to the context (on account of τῇ ἀπολογίᾳ) to understand the βεβαίωσις τ. εὐαγγ. as the actual confirmation afforded by the apostles sufferings (Chrysostom, Theodoret, Erasmus, and others).

συγκοινωνούς μου κ.τ.λ.] characterizes the ὑμᾶς, and supplies a motive for the ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς κ.τ.λ.: since you, etc. This love to you, unalterable even in my affliction, is based on the real sympathy, which results from all of you being joint-partakers with me in the grace. The emphasis is laid, primarily on συγκ. and then on πάντας, which is correlative with the previous πάντων. The idea of the grace which the apostle had received (τῆς χάριτος) is defined solely from the connection, and that indeed by the two points immediately preceding, ἔν τε τοῖς δεσμοῖς μου and τῇ ἀπολ. κ. βεβ. τοῦ εὐαγγ., namely, as Gods gift of grace enabling them to suffer for the gospel (comp. Php_1:29 f.; see also Act_5:41; 1Pe_2:19), and therewith to defend and confirm instead of falling away from and denying it. Magnus in hac re honos, magna praemia (Grotius). Paul knew that the experience of this gracefor the setting forth of which the context itself amply suffices, without the need of any retrospective ταύτης (as is Hofmanns objection)had been vouchsafed not only to himself, but also to all his Philippian converts, who like him had had to suffer for Christ (Php_1:29 f.); and thus, in his bonds, and whilst vindicating and confirming the gospel, conscious of the holy similarity in this respect between his and their experience, sympathetically and lovingly he bore them, as his fellow-sharers of this grace, in his heart. He knew that, whilst he was suffering, and defending and confirming the gospel, he had all his readers as συμπάσχοντες, συναπολογούμενοι, συμβεβαιοῦντες τὸ εὐαγγέλιον, and that in virtue of the above-named grace of God, as a manifestation of which he had recognised his bonds, and his activity for the gospel in these bonds. Others interpret it much too generally and vaguely, looking at the tender and special references of the context, as the gratiosa evangelii donatio (Hoelemann, comp. Wolf, Heinrichs, de Wette, and others). Likewise without any more immediate reference to the context, and inappropriate, is its explanation of the apostolic office (Rom_1:5, et al.), the Philippians being said to be active promoters of this through their faith (see Theodore of Mopsuestia); along with which a reference is introduced to the assistance rendered (Storr, am Ende, Rosenmüller, Flatt, Hofmann; comp. also Weiss)which assistance has come to be regarded as a κοινωνία εἰς τὸ εὐαγγέλιον (but see on Php_1:5), as Hofmann expresses it. Those who feel dissatisfied that Paul does not mention at the very beginning of the epistle the assistance rendered to him, prescribe a certain line for the apostle; which, however, he does not follow, but gives expression first of all to his love for the Philippians in subjects of a higher and more general interest, and puts off his expression of thanks, properly so called, to the end of the epistle. Lastly, the translation gaudii (Vulgate, Itala, Ambrosiaster, Pelagius, Primasius, Sedulius) is derived from another reading (χαρᾶς).

The σύν in συγκοινωνούς refers to μου, my joint-partakers (Php_4:14) of the grace, thus combining συγκ. with a double genitive of the person and the thing, of the subject and the object (Kühner, II. 1, p. 288; Winer, p. 180 [E. T. 239]), and placing it first with emphasis; for this joint fellowship is the point of the love in question.

As to the repetition of ὑμᾶς, see Matthiae, p. 1031, and on Col_2:13; comp. Soph. O. C. 1278, and Reisig in loc.

REMARK.

Whether ἔν τε τοῖς δεσμοῖς … εὐαγγ. should be connected with the preceding διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς (Chrysostom, Erasmus, Castalio, Luther, and many; also Huther), or with συγκ. κ.τ.λ. which follows (Beza, Calvin, Calovius, Cornelius a Lapide, Storr, Flatt, Lachmann, van Hengel, Tischendorf, Wiesinger, Ewald, Weiss, Hofmann, and others), cannot be determined. Still the former, as of a less periodic character, is more in harmony with the fervent tone of feeling. Besides, the repetition of ὑμᾶς betrays a break in the flow of thought after τ. εὐαγγ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 1:7 . δίκαιον . = our “right” or “natural”. τοῦτο φρονεῖν ὑπ . ὑμ . Not “think this concerning you,” but “have this care on your behalf”; cf. chap. Phi 4:10 τὸ ὑπὲρ ἐμοῦ φρονεῖν . τοῦτο of course refers to the finishing in them of God’s “good work”. φρ . seems always to keep in view the direction which thought (of a practical kind) takes. ὑπέρ usually has the sense of “interest in” (so Lft [50] ). διὰ τὸ κ . τ . λ . Paul’s only use of διά with infin. ἐν τ . καρδίᾳ . Perhaps it is best (with Zahn) to take κ . here not so much as the seat of the softer feelings, but rather as the abode of the stronger thoughts, resolutions, etc. A regular Greek usage. Cf. 1Co 2:9 , 2Co 3:15 ; 2Co 4:6 et al. Thus the whole expression would almost be equiv. to “I know that you,” etc.; cf. ἄσβεστον ὑμῶν περιφέρω τὴν μνήμην (Thdrt [51] ). His love is expressed in the next verse. Evidently ἔν τε τοῖς δεσμ . κ . τ . λ . goes with the following clause, for it is much more natural to suppose a break at the first ὑμᾶς , which is resumed by the second. On ἐν before τ . ἀπολ . see crit. note. Paul separates here (so also Wohl [52] ) between his δεσμοί and his ἀπολογία , which makes up one idea with βεβαίωσις . It seems to us clear that this ἀπολ . marks a crisis in his circumstances of which the influence is seen all through the Epistle; cf., e.g. , Phi 1:19 ; Phi 1:25 , chap. Phi 2:23-24 . Ought it not to be taken in its ordinary judicial sense of a defence against a regular charge? (as against Lft [53] and Moule, CT [54] , who refer ἀπ . and βεβ . to Paul’s missionary work at Rome, and Hpt [55] , who thinks of Paul’s whole activity in refuting opponents, both public and private). The correctness of this view receives strong confirmation from Dsm [56] ( BS [57] , p. 100 ff.), who shows that Paul, like the Translators of the LXX, was well acquainted with the technical sense of βεβαίωσις (Lat. evictio ), the obligation under which the seller came to the buyer to guarantee against all claims his right to what he had bought. So Paul’s defence before the emperor is a guarantee of the Gospel, a warrant of its value and claims. For ἀπολ . see 2Ti 4:16 . “My defence and confirmation of the Gospel.” συνκ . μ . τ . χάρ . χάρις here must be the great central gift of God’s grace, which Paul always keeps in the foreground. Cf. 1Co 15:10 , χάριτι δὲ Θεοῦ εἰμὶ ὅ εἰμι , καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη . There is no need to limit it to the grace of apostleship or to that granted to him in his trials and sufferings. Their love and kindness towards him and his great work, even at the darkest moments in his career, are proof enough that they share along with him in the grace of God. It is probably better to separate μου from χάριτος . [J. Weiss ( Th. LZ [58] , 1899, col. 263) would read χρείας , comparing chap. Phi 2:25 , Phi 4:16 , Rom 12:13 . Certainly this would give good sense and be more pointed.]

[50] Lightfoot.

[51]hdrt. Theodoret.

[52]ohl. Wohlenberg.

[53] Lightfoot.

[54] Cambridge Greek Testament .

[55] Haupt.

[56] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[57] Bibelstudien

[58] Theologische Literaturzeitung .

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

He calleth his bands, grace, as though he had received some singular benefit.

A true proof of a true knitting together with Christ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

meet--Greek, "just."

to think this--to have the prayerful confidence I expressed (Phi 1:4-6).

of you--literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.

because, &c.--Punctuate and translate, "Because I have you in my heart (so Phi 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart . . . being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, Co2 3:2; Co2 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Act 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Phi 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Phi 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Phi 1:28-30), and by imparting to me of your substance (Phi 4:15). It is natural and right for me thus confidently to pray in your behalf. (ELLICOTT, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.

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 7. It is meet for me to think this] εστι δικαιον. It is just that I should think so, because I have you in my heart-you live in my warmest love and most affectionate remembrance.

Inasmuch as both in my bonds] Because you have set your hearts upon me in my bonds, sending Epaphroditus to minister to me in my necessities, Php 2:25, and contributing of your own substance to me, Php 4:14, sending once and again to me while I was in bonds for the defence of the faith, Phil 4:15; Phil 4:16; those things which being a sweet savour, a sacrifice well pleasing and acceptable to God, Php 4:18, confirm my hope concerning you; especially when I find you yet standing firm under the like afflictions, having the same conflict which ye saw in me, when I was among you, Ac 16:12, &c., and now hear to be in me, Php 1:30. Whitby.

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

7 As it is reasonable. For we are envious valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “I have you, therefore, in my heart;” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.

Of my grace and in the bonds. It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,

Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. (Matthew 5:11)

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt.

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Romans 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, the maintainer of God’s honor, will be like seed for producing offspring.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) It is meet.—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 here rendered “to think” is used with especial frequency in this Epistle (see Php_2:2; Php_2:5; Php_3:15; Php_3:19; Php_4:2; Php_4:10), as also in the Epistle to the Romans (Rom_8:5; Rom_11:20; Rom_12:3; Rom_12:16; Rom_14:16; Rom_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, 2Co_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 Php_1:12-13, that these, his bonds, had tended “to the furtherance of the gospel.” He accepts the help sent him by the Philippians, in which they had (see Php_4:14) “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 evangelisation. It is true that in Php_1:30 he speaks of the Philippians as having themselves to undergo “the same conflict” as his own; but the expression “in my bonds, &c.,” 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—i.e., of the privilege described in Eph_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, Php_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.”

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

7. meet] Lit., and better, just, right.

for me] The pronoun is emphatic in the Greek; “for me, whatever may be right for others.”

to think this] Better, to be of this mind, to feel the thankfulness and joy described above (Php_1:3-4). The Greek verb (a favourite with St Paul) almost always denotes not an articulate act of thought but a “state of mind.” See, for some passages where this remark is important, Rom_8:5-7; Rom_8:27; Rom_12:3; Rom_12:16; below, Php_3:15; Php_3:19; Col_3:2. For another shade of meaning see Php_4:10, and note.

of you] R.V., “on behalf of you.” His joyful thanks were given not only “about” them but “on behalf” of them, as being an element in intercessory worship. But the usage of the Greek preposition allows either rendering.

because, &c.] Such feelings are specially right for him, because of the intimacy of affectionate intercourse which has brought him into living contact with the glow of their spiritual life.

I have you in my heart] The Greek admits the rendering (A.V. and R.V., margins) “you have me in your heart.” But the following context favours the text.—For the warm thought, cp. 2Co_5:12; 2Co_6:11; 2Co_7:3; 1Th_2:17.

in my bonds] The first allusion in the Epistle to imprisonment. Here again the grammar leaves two explanations open. Grammatically, the Apostle may say either that he has them in his heart both in his bonds and in his advocacy of the Gospel; or that in both these experiences they are partners of his grace. But the latter is the far more probable. There is something artificial in the statement that he carried them in his heart both in his imprisonment and in his work; for to him the two experiences would run up into one. But it would be natural for the Philippians (see next note but one) to isolate the two experiences of the Apostle in thought and sympathy.

the defence and confirmation] The two words are linked, in the Greek, into one idea. “Defence”:—Greek, apologia. For the word, see Act_20:1; Act_25:16; below, 16; and esp. 1Pe_3:15. Unlike our word “apology,” in its every-day use, it means the statement of a good case against an accuser. Act_28:17-23 shews us St Paul “apologizing” in his Roman prison.—The early “Apologies” for Christianity, e.g. by Justin and Tertullian (cent. 2), are apologies in this sense.

ye all are partakers of my grace] This has been explained to mean that they too knew by experience the power of grace under imprisonment and in evangelistic work. But we have no reason to think that “all” (if indeed any) of the Philippian converts had been imprisoned at this date. The natural meaning is that their sympathy, and active assistance (Php_4:10-19), had so united them with both the bearing and doing of the Apostle that in this sense they were bound with him, and worked with him, and felt the power of God with him.—The word “grace” here (as in Rom_1:5; Eph_3:2; Eph_3:8) may refer to the gracious gift to him of apostolic work and trial, rather than to the internal Divine power for service. In this case, still more plainly, the Philippians were partners in “his grace.”—A closer rendering of the Greek is, copartners of my grace as you all are.

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.

Even as it is meet for me to think this of you all,.... Some connect these words with Phi 1:3; as if the apostle's sense was, that it became him to be thus affected to them, and mindful of them in his prayers, to make request for them with joy, and give thanks for their fellowship in the Gospel, and continuance in it; but they seem rather to refer to his confidence of the good work begun in them, being performed until the day of Christ, and which was but just and right in him to entertain and assert; and may be understood either of a judgment of faith, or a judgment of charity: in a judgment of faith the apostle might be confident, and so may every other man, that all that believe in Christ truly, and have a good work begun in them, that shall be finished; for nothing is more certain, nor is there anything that a man can be more confident of, than this, that he that believes in Christ shall be saved; and this the apostle was fully persuaded of with respect to everyone in this church, that was a believer in Christ; and in a judgment of charity, it was meet and proper, just and right, to think, judge, hope, and believe so of everyone of them, since there was nothing in their profession, conduct, and conversation, showing the contrary:

because I have you in my heart; or "you have me in your heart"; and either reading carries in it a reason why it was fit and right that he should so think and judge concerning them; because they were, as the Syriac version renders it, "put" or "laid" upon his heart; whenever he was at the throne of grace, his heart was enlarged on their account, his affections were wonderfully drawn out towards them, and they were ever in his mind, "both in his bonds, and in the defence of the Gospel"; whether in the prison, or in the pulpit, or whatever he was about in the cause or affairs of religion, they were in his heart and thoughts; from whence he concluded they must belong to God, the good work must be in them, and would be performed; it is a token for good when the Lord lays the case of any upon the hearts of his ministers, or any of his people; and also, because they had him in their hearts, they were affectionate to him, ever thoughtful and mindful of him; and had lately given a specimen of their love to him, as a servant of Christ, and prisoner of the Lord; and as they, so he might know, that they had passed from death to life, because they loved the brethren, and him in particular for his works' sake, who had been an useful instrument in the hand of God among them: and another reason follows,

inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of my grace; or "partakers with me of grace"; meaning either that they were partakers of the same electing, redeeming, adopting, justifying, pardoning, and regenerating grace, as he was; had obtained the same like precious faith in Christ, and knowledge of him, as he had, though not to the same degree; and therefore might well be assured of the performance of the good work in them, having no more to doubt of their salvation than of his own: or rather by "grace", or as the Vulgate Latin version reads it, "joy", he designs his sufferings for Christ, and the sake of his Gospel; which he so calls, because it was given him by God, as a token of his favour, and a mark of honour and respect, to suffer for Christ, as well as believe in him; and therefore rejoiced that he was counted worthy to suffer shame for his name. Now these Philippians were partakers with him of this, both in his "bonds", by sympathizing with him, praying for him, sending relief unto him, and by suffering such like things themselves; and "in the defence and confirmation of the Gospel", whether by suffering, preaching, or writing; they stood by him, encouraged and assisted him, when others forsook him, and laid difficulties and discouragements in his way; on account of all which it was but meet and proper he should entertain such sentiments of them as before expressed.

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

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.

Ver. 7. Partakers of my grace] That is, ye communicate with me in my sufferings, which he here calleth his "grace;" and tells them, Php 1:29; "to you it is given," as an honorary, "to suffer for Christ’s sake." Crudelitas vestra gloria nostra, Your crulty is our glory, said those primitive martyrs. (Tertull.) I had rather be a martyr than a monarch, saith Ignatius. It is to my loss, if you bate me anything in my sufferings, saith Gordius to his tormentors. Gaudebat Crispina cum tenebatur, cum audiebatur, cum damnabatur, cum ducebatur, saith Augustine: {in Psa 137:1-9} Crispina rejoiced when she was apprehended, convented, condemned, executed.

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.

Even as it is meet for me to think this of you all - “There is a reason why I should cherish this hope of you, and this confident expectation that you will be saved. That reason is found in the evidence which you have given that you are sincere Christians. Having evidence of that, it is proper that I should believe that you will finally reach heaven.”

Because I have you in my heart - Margin, “Ye have me in your.” The Greek will bear either, though the former translation is the most obvious. The meaning is, that he was warmly attached to them, and had experienced many proofs of their kindness; and that there was, therefore, a propriety in his wishing for their salvation. Their conduct toward him, moreover, in his trials, had convinced him that they were actuated by Christian principle; and it was proper that he should believe that they would be kept to eternal life.

Both in my bonds - While I have been a prisoner - referring to the care which they had taken to minister to his needs; Phi 4:10, Phi 4:14, Phi 4:18.

And in the defence - Greek: apology. He is probably referring to the time when he made his defense before Nero, and vindicated himself from the charges which had been brought against him; see the notes at 2Ti 4:16. Perhaps he means here, that on that occasion he was abandoned by those who should have stood by him, but that the Philippians showed him all the attention which they could. It is not impossible that they may have sent some of their number to sympathize with him in his trials, and to assure him of the unabated confidence of the church.

And confirmation of the gospel - In my efforts to defend the gospel, and to make it known; see Phi 1:17. The allusion is probably to the fact that, in all his efforts to defend the gospel, he had been sure of their sympathy and cooperation. Perhaps he refers to some assistance which he had derived from them in this cause, which is now to us unknown.

Ye all are partakers of my grace - Margin, “Or, with me of grace.” The meaning is, that as they had participated with him in the defense of the gospel; as in all his troubles and persecutions they had made common cause with him, so it followed that they would partake of the same tokens of the divine favor. He expected that the divine blessing would follow his efforts in the cause of the gospel, and he says that they would share in the blessing. They had shown all the sympathy which they could in his trials; they had nobly stood by him when others forsook him; and he anticipated, as a matter of course, that they would all share in the benefits which would flow to him in his efforts in the cause of the Redeemer.

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

In the defence, &c. being then a prisoner, waiting for his trial; and the defence he could make for himself, and the sentence of the judge. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Even as it is meet for me to think this of you all; i.e. consonant to the law of equity and charity, Act 4:19; 1Co 13:7; Col 4:1, with 2Pe 1:13. It behoves me to pass this judgment on you all, upon good grounds.

Because I have you in my heart; not barely in that he had them as it were engraved upon his heart, 2Co 3:2,3; 7:3; for he could live and die with them, whom he did continually present unto God (as before).

Inasmuch as both in my bonds, and in the defence and confirmation if the gospel, ye all are partakers of my grace; but in that (for which they had gotten so much of his cordial affection) they were co-partners with him in the like precious faith, 2Pe 1:1; and holy brethren, partakers of the heavenly calling, Heb 3:1; as children of light, 1Th 5:5; walking in faith and love, 2Th 1:3; maintaining the communion of saints, in showing the reality of the same grace with him, in that, as Phi 1:29, it was given to them in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Which he reckoned they did in compassionately and seasonably supporting and relieving of him in his imprisonment, whereby the gospel was defended, and what he had preached of it was confirmed, by his becoming a real patron of it, in holding fast the profession and ratifying the confession of his faith, in glorying that he was counted worthy to suffer them for the name of Christ, Act 5:41; 1Pe 4:15,16; wherein they did by all honest means succour him, and showed themselves companions with him, Phi 4:14; Heb 10:33.

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

7. Meet—Right to cherish this confidence for them all because of his deep love for them.

My heart—As the seat of the affections and centre of his entire soul, (note, Rom_10:10,) which, as if a capacious room, held them all. And this love, though partly personal, was chiefly for them as sharers with himself in the grace of suffering and struggling for the gospel. They sympathized with him in his bonds, which he was then wearing, and also in his efforts during his imprisonment to win converts to Christ, as well as in the judicial defence of himself as the ambassador of Christ. Besides, they had their own sufferings, Php_1:29.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Even as it is meet for me to think this of you all. It is meet; rather, just, right. To think this; to entertain this confidence concerning you. Because I have you in my heart; or, because you have me in your heart. But the order of the words, and ver. 8, make the first rendering the more probable. His love for them increases his confidence. Inasmuch as both in my bonds, and in the defence and confirmation of the gospel. These words may be taken with the preceding, "I have you in my heart during my imprisonment and defense." So Chrysostom, whose words are very striking: Outw gar esti turanniko paracwrein kairw . But it is, perhaps, more natural to take them with the following. Ye all are partakers of my grace; rather, ye all are partakers with me of the grace. They were partakers of the grace of God given to him in his bonds and in his work. The like grace was given to them both for the passive and active sides of the Christian life both in endurance of suffering and in propagating the gospel. Thus there seems to be no reference in the words "defense and confirmation" to his public defense before Caesar (which probably had not yet taken place), but generally to his work of preaching the gospel, which was both apologetic, meeting the objections of adversaries, and aggressive, asserting the truth.

Vers. 7, 8. A double explanation of the origin of this confidence.

"Even as it is right for me to think this of you all, because I have you in my heart, and because in my bonds and in my defense and confirmation of the gospel, ye are all partakers with me of my grace." The apostle has found the objective ground of his confidence in the exclusively Divine source of the "good work;" but this confidence is justified at once by his own love to the Philippians and by their spiritual fellowship with him in sufferings and service.

I LOVE INSPIRES CONFIDENCE. "I have you in my heart." Therefore, he says, it is right for him to cherish this confidence respecting them. It is the nature of love to have this confident hope, for it "beareth all things, believeth all things, hopeth all things". (1Co_13:7) The intensity of his love enhanced his confidence. The apostle"s love was peculiarly tender. "For God is my witness, how I long after you all in the bowels of Jesus Christ." The appeal to God marks the sincerity of his love. But its true origin, its pattern, its fervency, are only to be found in the bowels of Christ. The heart of the apostle throbs in unison with the heart of Christ.

II ANOTHER GROUND OF CONFIDENCE WAS THEIR SYMPATHETIC FELLOWSHIP WITH HIM IN SUFFERING AND IN SERVICE.

1. They identified themselves with him in his bonds" by ministering once and again to his necessities and cheering him by their sympathies. They remembered him "as an ambassador in bonds," as we are all bound to "remember them that are in bonds as bound with them". (Heb_13:2) They did it, too, at a time when Roman sympathy seems to have been sorely wanting. It is strange that.. he with a Church in the capital of the world, he should have been dependent upon the charity of the far distant Philippians.

2. They identified themselves heartily both with his defense of the gospel either before heathen magistrates or Jewish opponents, and with his positive establishment of the truth. There is a negative and a positive side in the great teaching office of the Church. T.C.

The communion of saints.

I COMMUNION IN SUFFERING. "In my bonds." These Philippians had to endure hardship in the cause of the gospel. Every Christian has to endure such hardships, either external or internal. Such conflicts are necessary links which unite us to the family of God. "Whom the Lord loveth he chasteneth.

II COMMUNION IN MINISTRY. "In the defense and confirmation of the gospel." The little which we can do, each in our own restricted sphere, for the furtherance of God"s kingdom, partakes of the character of the work of even a St. Paul, and brings us into communion with him.

III COMMUNION IN SYMPATHY. "I have you in my heart." However humble may be the work which we can do for God, or the sufferings which we can endure for him, if they are done or borne according to the ability which he has given us, they bring us into sympathy with all who in every age have sought to do like work and to endure like sufferings.

IV COMMUNION IN GRACE. "Ye all are partakers of my grace." As all the faithful are blessed with faithful Abraham, (Gal_2:9) even although their faith is but a faint shadow of his, so all workers and sufferers in God"s service share in the blessing which has been bestowed upon apostles and martyrs.

V COMMUNION IN CHARITY. St. Paul speaks as if the fact that "all" were partakers of his grace depended upon his being able to speak thus of them "all." The want of unity among Christians deprives them of the full benefits of the communion of saints. VW.H. (Mat_18:20 Act_2:1 Act_4:32)

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

As it is right for me to think this of you all - Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, ver. 29, 30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel. It is not improbable that, after they had endured that great trial of affliction, God had sealed them unto full victory, of which the apostle had a prophetic sight.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In these words our apostle assigns a ground and a reason of that confidence which he expressed himself to have of the Philippians’ perseverance in grace and holiness, in the foregoing verse, namely, because they were partakers of the same grace with himself, and were ready to suffer for Christ, as he was; we may warrantably be persuaded of their perseverance in grace unto the end, in whom we see both readiness of obedience to the gospel, and also zealous and cheerful suffering for and in defence of the gospel.

Thus did St. Paul here: where observe, the apostle accounted it a grace and favour from God, that he was thought worthy to suffer for the gospel, and the Philippians with him: Ye are partakers of my grace.

Learn hence, That to suffer bonds and imprisonments for the gospel’s sake is a special grace and favour of God, not considered in itself, but in the fruits and consequences of it.

A second ground of his confidence was, their respect to him: I have you in my heart, and I find you have me in your hearts; you partake of the misery of my bonds, you suffer with me in my sufferings, and sympathize with me in my sorrows. They relieved and refreshed him in his imprisonment, which he underwent for the sake of Christ and his gospel; and from hence he had a good confidence that they would persevere unto the end. An operative love to the faithful ministers of Jesus Christ, especially when they are under persecution, is a good evidence of the sincerity of their love to Christ, and of their steadfastness and perseverance in grace unto the end.

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

7. Because I have you in my heart. Their faithfulness had engraven them on his heart. He shows how that faithfulness had been demonstrated. They were all partakers of his grace, the grace of suffering for the gospel and of defending it. In my bonds. He was a prisoner bound. As a prisoner he preached and defended the gospel. The Philippians sympathized with him, prayed for him, and sustained him by their offerings, thus becoming partakers. They not only did this, but defended and suffered for the gospel. See verses 28–30.

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.

It is right for me

"It is proper for me" or "It is good for me"

I have you in my heart

Here "heart" is a metonym for a person's emotions. This idiom expresses strong affection. AT: "I love you very much" (See: Metonymy and Idiom)

have been my partners in grace

"have been partakers of grace with me" or "have shared in grace with me"

God is my witness

"God knows" or "God understands"

with the compassion of Christ Jesus

The abstract noun "compassion" can be translated with the verb "love." AT: "and I love you as Christ Jesus dearly loves us all" (See: Abstract Nouns)

translationWords

heart

grace

good news

testimony

love

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. Php 1:6 is a parenthesis in the thought, suggested probably by the last words of Php 1:5. We now take up the thread of Php 1:4-5; the thankful remembrance, the glad prayer, occasioned by their “fellowship in the Gospel.” He now justifies the assertion in detail.

δίκαιον. Not “meet” only, but “right.” He feels a delightful duty.

ἐμοὶ. The emphatic form; “for me,” whatever is right for others.

φρονεῖν. Almost, “to feel” this gratitude and joy. Φρονεῖν, a favourite word with St Paul, nearly always denotes a mental state or habit, not explicit thinking. See e.g. Rom 8:5-7; Rom 8:27; below, Php 3:15; Php 3:19; Col 3:2. For another shade of meaning see below, Php 4:10.

ὑπὲρ πάντων ὑμῶν. “On behalf of you all,” R.V. Ὑπέρ c. gen. properly means “over,” and so suggests, first and most surely, attention, concern, interest; as when a man is busy “over” his work. This of course lends itself, in fit contexts, to such special meanings as “on behalf of,” or even “in the place of”; but these need a context to develope them. The context of prayer above (Php 1:4) justifies R.V. here.

διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς. We might render, of course, “Because you have me, &c.” But with that meaning he would probably write ἐν ταῖς καρδίαις: and the following context makes his affection for them the prominent thought.

ἔν τε τοῖς δεσμοῖς μου κτλ. His first allusion to imprisonment. We can connect these words, in grammar, with either the previous or following sentences. But a connexion with the following is, in reason, the much more probable. To St Paul, his δεσμά and his ἀπολογία were practically one experience; to the Philippians, they would seem two distinct calls for loving fellowship.

ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει. Two words linked by one definite article. They cover together his missionary work at Rome. His ἀπολογία (cp. Act 22:1; Act 25:16; below, 16; and esp. 1Pe 3:15) was the explanation and vindication of the Gospel to the unconvinced; his βεβαίωσις, the development of “the reason of the hope” in the minds of convinced disciples, and also perhaps the practical “planting” of the Church for orderly work and witness.

μου τῆς χάριτος. Comparing Rom 1:5, Eph 3:2; Eph 3:8, we see a reference here not to Divine grace in general (God in Christ, for and in the saints; see on Php 1:2 above) so much as to the special gracious gift of apostleship. So were the Philippians bound to him, alike in Divine life and in human love, that in his apostolic sufferings and labours they were his fellows, identified with him in everything, and by love, prayer, and gifts, working as it were through him.

The words συγκοινωνούς μου … ὄντας, in apposition to the ὑμᾶς above, may be rendered as if almost absolute; “you all being copartners of my grace.”

Observe in this whole context the iteration of πάντες ὑμεῖς. It has been suggested that he has in view the slight inner dissensions at Philippi, and thus delicately deprecates them. But the motive seems too artificial to be quite in place in this warm passage; the language is that of unreserved affection.

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.

7.] Justification of the above-expressed confidence:—it was fair and right for him to entertain it.

καθώς] a word of later Greek, never used by the elder Attic writers; = καθό (Thuc.), καθά, καθάπερ (see Phryn. Lobeck, p. 425, and note). It takes up, and justifies by analogy, the confidence of the last verse.

ἐστιν δίκ. ἐμοί] The usual classical constructions are, ἐμὲ δίκαιόν ἐστι φράζειν, Herod. i. 39: ἐμὲ δίκαιον … προσλαμβάνειν, Plato, Legg. x. 897; οὗτος δίκαιός ἐστι φέρεσθαι, ib. i. 32. But Ellic. remarks, that there is nothing unclassical in the present usage; and compares Plato, Rep. i. 334, δίκαιον τότε τούτοις τοὺς πονηροὺς ὠφελεῖν.

τοῦτο φρονεῖν] viz. the confidence of ver. 6.

ὑπέρ] because it is an opinion involving their good: see ref. Calov. and Wolf understand φρον. ὑπέρ, ‘to care for,’ and τοῦτο to refer to the prayer, ver. 4: but unnaturally.

. διὰ τό] reason why he was justified, &c. as above, με is the subject, ὑμᾶς the object, as the context (ver. 8) clearly shews: not the converse, as Rosenm., al.

ἔν τε …] Chrys. finely says, καὶ τί θαυμαστόν, εἰ ἐν τῷ δεσμωτηρίῳ εἶχεν αὐτούς; οὐδὲ γὰρ κατʼ ἐκεῖνον τὸν καιρόν, φησι, καθʼ ὃν εἰσῄειν εἰς τὸ δικαστήριον ἀπολογησόμενος, ἐξεπέσατέ μου τῆς μνήμης. οὕτω γάρ ἐστι τυραννικὸν ὁ ἔρως ὁ πνευματικός, ὡς μηδενὶ παραχωρεῖν καιρῷ, ἀλλʼ ἀεὶ τῆς ψυχῆς ἔχεσθαι τοῦ φιλοῦντος, καὶ μηδεμίαν θλίψιν καὶ ὀδύνην συγχωρεῖν περιγενέσθαι τῆς ψυχῆς.

His bonds were his situation: his defence and confirmation of the Gospel his employment in that situation;—whether he refers to a public defence (2Ti 4:16), or only to that defence of the Gospel, which he was constantly making in private. However this may be, the two, ἀπολογ. and βεβαίωσις, are most naturally understood as referring to one and the same course of action: otherwise the τῇ would be repeated before βεβ. One such ἀπολ. and βεβ. we have recorded in Act 28:23 ff.

These words, ἔν τε … εὐαγγελίου, are most naturally taken with the foregoing (Chrys., al., Meyer, De W.), as punctuated in the text, not with the following (Calv., al.) συγκοιν. κ.τ.λ., which render a reason for the whole, διὰ τό to εὐαγγελίου.

συγκ.] See above. ὑμᾶς is thus characterized: ‘Ye are fellow-partakers of my grace:’ the grace vouchsafed to me by God in Christ, see reff.: not the grace of suffering in Him, as ver. 29 (Meyer), still less the grace of apostleship, Rom 1:5, which the Philippians had furthered by their subsidies (Rosenm., al.): ver. 8 decides the χάρις to be spiritual in its meaning. The rendering gaudii in the Vulg. must have arisen from reading χαρᾶς. The repetition of ὑμᾶς, referring to a ὑμᾶς gone before, is usual in rhetorical sentences of a similar kind. So Demosth. p. 1225,—ὧν ἀκούοντά με, καὶ παρὰ τῶν ἀφικνουμένων …,—τίνα με οἴεσθε ψυχὴν ἔχειν; But Bernhardy, Synt. p. 275, remarks that the most accurate writers in verse and prose do not thus repeat the personal pronoun. No such pleonasm is found in Homer or Plato.

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

7. καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν: ‘Even as it is right for me to be thus minded on behalf of you all.’

Καθώς is a nearer definition of πεποιθὼς, stating its ground in the affectionate relation between Paul and his readers. For a similar usage, see Gal 3:6. I am confident, even as it is right for me to have such confidence. Comp. also 3:17; Rom 1:28; 1Co 1:6; Eph 1:4.

δίκαιον: in the general moral sense, as 4:8; Act 4:19; Eph 6:1; Col 4:1; referring, as in classical usage, to the conception of what is normal, yet having at its foundation, not the natural relation of man to man, but the moral relation of man to God. The classical construction of the clause would be δίκαιον ἐμὲ τοῦτο φρονεῖν, or δίκαιος εἰμὶ τοῦτο φρ. (See Win. lxvi.)

φρονεῖν: ‘To be minded’; not as A.V., ‘to think.’ The word denotes rather a general disposition of the mind than a specific act of thought directed at a given point. Comp. 3:15, 19, 4:2; Rom 8:5, Rom 8:11:20; 1Co 13:11; Gal 5:10; Mat 16:23; and see on 3:15. Comp. also φρόνημα (Rom 8:6, Rom 8:7, Rom 8:27). Mey. defines ‘the ethical Christian quality.’ Similarly, in class. Greek, φρονεῖν often occurs with εὖ, καλῶς, ὀρθῶς κακῶς: τά τινος φρονεῖν is to be of one’s party or on his side. (See Schmidt, Synon. 147, 7, 8.) The reference of φρονεῖν here is to πεποιθὼς, not to the ‘supplication’ (vs. 4), which the sense of φρονεῖν does not admit.

ὑπὲρ παντῶν ὑμῶν: Ὑπὲρ is stronger than περὶ, ‘concerning.’ Const. with φρονεῖν, as 4:10. ‘All,’ collectively. The reference of this frequently recurring ‘all’ to Paul’s deprecation of divisions in the church is far-fetched.

διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς: ‘Because I have you in my heart.’ Not, ‘because you have me,’ which is forbidden by the position of the words, and by the following verse (Win. xliv.). It is right for me so to think, because I have a personal affection for you (comp. 2Co 7:3), as those who are my partakers in grace and my co-laborers in the work of the gospel. This is not to be understood as if Paul’s natural affection for his readers made it right for him to expect that the work begun in them would be completed, but the expectation was justified by his love for them in Christ. He knew no man after the flesh (2Co 5:16); he loved them ‘in the heart of Jesus Christ’ (vs. 8), and the reason for his love was also the fundamental reason for his confidence in the completion of the work of God in them.

ἔν τε τοῖς δεσμοῖς μου, etc.: Not to be taken with the preceding sentence, so as to read ‘I have you in my heart both in my bonds,’ etc. (so Mey., De W., Alf., Beet, Weizs.), but to be attached to the following συνκοινωνούς … ὄντας (so Lips., Lightf., Dw., Weiss, Ellic., Kl., Ead., WH., R.V.), ‘I have you in my heart as being (ὄντας) partakers with me in grace both in my bonds and in the defence,’ etc. The development of the thought as related to κοινωνία (vs. 4) and the repetition of ὑμᾶς, which is more easily accounted for if the new clause begins with ἔν τε τοῖς δεσμοῖς, make this connection the more probable one. The apostle is confident because of his love for them in Christ, and he cherishes them in his heart because of the evidence furnished by them that in his sufferings and in the defence of the gospel they are united with him in the closest Christian fellowship.

καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίαυ:

εν repeated before τη απολογια א BDbc EKLP. Probably omitted (as in ADFG) because it was wanting before βεβαιωσει, the transcriber overlooking that βεβ. was included with ἀπολ. under one article.

Ἀπολογία occurs in the sense of defence against a judicial accusation (Act 25:16; 2Ti 4:16). As a defence against private persons (1Co 9:3; 2Co 7:11). In a loose sense, including both these (Php 1:16; 1Pe 3:15). Here it may include Paul’s defence before the Roman authorities, but it must not be limited to that. It includes all his efforts, wherever put forth, to defend the gospel.

Βεβαίωσις occurs only here and Heb 6:16. It is closely allied but not synonymous with ἀπολογία, and does not form a hendiadys with it—‘defence for confirmation.’ Notice the binding of the two words under the same article. The defence was made for establishment or confirmation, and resulted in it. For the kindred verb βεβαιοῦν, see 1Co 1:6, 1Co 1:8; 2Co 1:21.

συνκοινωνούς μου τῆς χάριτοσͅ: Συνκοινωνὸς occurs in the N.T. with both persons (1Co 9:23) and things (Rom 11:17). Render ‘partakers with me of grace,’ not as A.V. ‘partakers of my grace.’ Against this is the order of the pronouns, and the fact that when Paul speaks of the grace peculiar to himself he never says μοῦ ἡ χάρις or ἡ χάρις μου, but ἡ χάρις ἡ δοθεῖσα μοι (Gal 2:9; 1Co 3:10; Rom 12:3, Rom 15:15); or ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ (1Co 15:10). Moreover, the grace is characterised by ‘in my bonds,’ etc For a similar construction of a noun with a double genitive, of the person and of the thing, see 1:25, 2:30. The article with χάριτος characterises the absolute grace of God in its peculiar applications to his trials and theirs, and in its manifestations in their sympathy and effort. Grace prompted them to alleviate his imprisonment, to coöperate with him in defending and propagating the gospel, and to suffer for its sake.

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

Even as [καθως] . The reason for being confident (ver. 6).

Defense [απολογια] . See on 1Pe 3:15.

Confirmation [βεβαιωσει] . Only here and Heb 6:16. The kindred verb bebaiow to confirm, occurs frequently, as Rom 14:8; 1Co 1:8, etc.

Partakers of my grace [συγκοινωνους μου της χαριτος] . Better, as Rev., partakers with me of grace. Lit., the grace, either the divine endowment which enabled them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be combined. Compare ver. 29.

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