Philippians 4:21

Php_4:21

Salute every saint in Christ Jesus

I.

The description of a true believer.

1. He is a saint, i.e., a separated one.

(1) So God regards him as taken out of the world and set apart for Himself.

(2) So God employs him. He is a chosen instrument. While God uses all men to accomplish His general designs, none but Christians are told off for special spiritual uses.

(3) So the world esteems him; sometimes satirically, sometimes injuriously, as exhibiting a contrast, but often genuinely. There are certain things which will never be said or done in the presence of a Christian.

(4) He becomes more and more saintly: by watchfulness, avoidance of sin, separation from the world, consecration to God.

2. He is in Christ Jesus.

(1) Here he enters a new world and enjoys new experiences, thoughts, etc.

(2) He lives a new life, higher, purer, nobler.

(3) Here he has a charmed existence. Christ guides, protects, supports Him.

(4) He has the promise of a rich reward. With Christ here is to be with Him forever.

3. But only in Christ Jesus is he a saint.

(1) Not in his own resolution, endeavours, achievements.

(2) But in the enjoyment of Christs life, participating in His Spirit, cleansed in His blood, following His example.

II. The democracy of the Christian Church.

1. Our Lord established a society of those who believed in Him on the earth, and that society is still recognized by visible signs. There are many belonging to Christ who have not joined themselves to any body of believers. It is a bad thing to stand outside in that way, waiting for a perfect Church. If you should find it and be admitted to it, it would from that day be imperfect.

2. This Church is not a monarchy as Rome has tried to make it; nor an oligarchy ruled by a few. It is a pure true republic. In it all believers are equal before the law. True, it is a theocracy. God governs it. It is subject to Christ; but His will is exerted over individuals according to their voluntary actions. The earliest Church realized it. The latest church will realize it. Every saint is in Christ Jesus. What higher honour can they have. This implies equality of status, privilege, responsibility, and reward.

III. The salutation. Recognize every saint. There are no lines of demarcation between saints.

1. Theological differences are often fictitious. If a man be in Christ he is my brother, whatever creed he may profess.

2. Neither are ecclesiastical lines to be drawn between saints. What matter if a man has been dipped in Jordan or sprinkled, whether he calls himself by one name or another in the army of the saved ones. Because a man chooses to wear one style of livery we are not to stand aloof and say, I will not salute you.

3. Let not selfish ends divide saints. Look not so much at the name, wealth and quality, rank, etc., as to the saint side of everybody.

4. What business in the Church of God have jealousy, recriminations, criticism. Bless and curse not. Speak as well as you can for every saint; and when you cannot, keep quiet. (S. H. Tyng, D. D.)

True Christians have

I. One centre--Christ.

II. One character--saints and brethren.

III. One heart--they love one another. (J. Lyth, D. D.)

The brethren which are with me greet you. All the saints salute you--The earlier ages of the Church were marked by a spirit of love; so that Christians actually regarded themselves as all members of one family. The moment a man embraced Christianity, he was regarded as a brother by the whole Christian body: a thousand hearts at once beat kindly towards him; and multitudes, who were never likely to see him in the flesh, were instantly one with him in spirit. The love of Christians because they are Christians, no regard being had to country or condition--is this still a strongly marked characteristic of those who profess themselves the disciples of the Redeemer? There was something very touching and beautiful in Christs promise to such as should forsake all for his sake--He shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands. Thus was strikingly verified a description long before given of God by the Psalmist: He setteth the solitary in families--for they who were to all appearance abandoned, left orphaned and alone in the world, found themselves surrounded by kinsmen. The criterion of genuine Christianity remains just what it was: We know that we have passed from death unto life, because we love the brethren. In our own time the ends of the earth are being wondrously brought together: there is an ever-growing facility of communication between country and country; and this must rapidly break down many barriers, and bring far-scattered tribes into familiar intercourse. In earlier times, nation was widely divided from nation: the inhabitants of different lands were necessarily almost strangers to each other; and you could not have expected an approximation to universal brotherhood. But then it was, in the face of all obstacles to personal communion, that the spirit of Christianity showed its comprehensive and amalgamating energies: the name of Christ was as a spell to annihilate distance; to plant the cross in a land, sufficed to make that land one with districts removed from it by the diameter of the globe. Alas for the colder temper of modern times! We have been led into these remarks, from observing, in the apostolical writings, the affectionate greetings which the members of one Church send to those of another. For the most part, these Churches had no intercourse the one with the other; they were widely separated by situation; and, had it not been for the bond of a common faith, their members would have been as much strangers as though they had belonged to different orders of being. (H. Melvill, B. D.)

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

4. Salutations and benediction, Php_4:21-23.

21. Salute every saint—There are three groups of these salutations. First, that of the apostle to the members of the Church individually, specifying none by name; second, that of the brethren, who were most intimately associated with himself, such as Timothy, Aristarchus, and Epaphras, to the Church collectively; and, third, that of the whole Christian brotherhood, among whom, however, are included a special class noted as of Cesar’s household. They were persons connected with Nero’s palace, and probably slaves of the emperor, who had been brought into contact with the apostle in his imprisonment, and, perhaps, converted through his agency.

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

VII. CONCLUSION:

Salutation and Benediction (Php_4:21-23)

Php_4:21-23

21Salute every saint in Christ Jesus. The brethren who are with me greet [salute] you. 22All the saints salute you, chiefly [but especially] they that are of Cæsar’s household. 23The grace of our [the11] Lord Jesus Christ be with you all [your spirit12]. Amen.13

EXEGETICAL AND CRITICAL

Php_4:21. Salute every saint in Christ Jesus, ἀσπάσαθε πάντα αγιου ἐν Χριστῷ Ἰησοῦ. He desires to single out every member of the church as embraced in this greeting; and hence he uses the singular (πάντα), and does not write πάντας τοὺς ἁγίους. The nearer limitation, ἐν Χριστῷ Ἰησοῦ, belongs to the verb (Rom_16:16; 1Co_16:20; 2Co_13:12 : ἐν ἁγίῳ φιλήματι). It is to be a Christian salutation; ἅγιος does not need any limitation (Van Hengel, et al.), as Eph_1:1 shows.—The brethren who are with me salute you, adds salutations (ἀσπάζονται ὑμᾶς) entrusted to him by others, οἱ σὺν ἐμοὶ ἀδελφοί, qui mihi vincto ministrant, qui me visitant, qui mecum hic in evangelio laborant (Estius); hence the smaller circle (Php_1:14), which, however, we are not to divide into travelling companions (as Luke, Titus and others) and those who lived in the place (as Clemens, Euodia, et al.) (Van Hengel).

Php_4:22. All the saints salute you (ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι), all Christians in Rome who did not happen to stand in personal or official relations with himself.—But especially, μάλιστα δέ, marks a greeting delivered to him with great earnestness.—They that are of Cæsar’s household, οἱ ἐκ τῆςχ Καίσαρος οἰκίας. Since οἰκία most naturally means house, then palace, the imperial servants are probably meant. Neither the context nor the history gives us reason to understand the word in the sense of family, as in 1Co_16:15, and to suppose the members of the imperial family, the relatives of the Emperor, to be referred to (Baur, Van Hengel). Still less appropriate is it to suppose the Prætorians to be meant (Matthies), as in Php_1:13. The expressions ‘palace’ and ‘prætorium’ do not admit of being interchanged. It is not correct to think of Cæsarea and the βασίλειον τοῦ Ἡρώδου on account of Καίσαρος (Böttger, et al.). Who they were and why they sent an especial salutation is not stated. [Neander conjectures that possibly they may have been natives of Philippi, or have known some of the Philippian Christians who had been at Rome. Perhaps we are not to seek so far for an explanation. The Apostle’s ‘especially’ (μάλιοτα), which so emphasizes the greeting of ‘those of Cæsar’s household,’ may represent the tone of hearty earnestness with which they spoke up, as he was writing or dictating the letter, and asked them to send their kiss of love (ἀσπασμός) to these Philippians of whom they had heard so much from the Apostle. For this the parties need not have had any personal knowledge of each other. As servants in the palace (especially if Paul was quartered in that neighborhood) they may have been brought into relations of special intimacy with Paul.14—H.]

Php_4:23. The grace of the Lord Jesus Christ be with your spirit. Amen.—Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. Ἀμήν.—Entirely like Gal_6:18; Rom_16:24; 1Th_5:28; 2Th_3:18; 2Co_13:13. [This remark must be understood of a similarity in the import and not the form of the salutations.—H.]

DOCTRINAL AND ETHICAL

1. Salutations are tokens of personal interest and living fellowship which should not be lightly esteemed.

2. It is important that the grace of the Lord be in us, not merely that we be surrounded by it.

HOMILETICAL AND PRACTICAL

Starke:—The Apostolic salutations teach that the Christian religion does not make men unfriendly and stubborn, but courteous and friendly.—A Christian salutation is a benediction, and not merely a custom: the fashionable world uses instead its empty compliments.—O Rome! Rome! how greatly hast thou changed! Formerly thou hadst true saints even in the household of a pagan and tyrannical emperor; but now hast thou false saints, especially in and around the so-called chair of Peter and at the court of his supposed successor.

Gerlach:—Thus among the slaves of the emperor Nero there existed a believing and loving community of Christians who felt a special interest in foreign churches. Perhaps it is on account of this noteworthy circumstance that Paul brings them forward so prominently.15

Heubner:—Christianity had forced its way into the very presence of the emperor, had found entrance among the servants of the court. Whether Seneca was among them or not is unknown. Christianity finds its way every where, and the worst places are not closed to grace.

Nitzsch:—The salutations of the saints which the Apostle delivered in such numbers and so earnestly rest—1) on faith and a confession of the one true church of the Lord; 2) they are an expression of the feeling of our communion, of our higher, heavenly relationship in the family of God; 3) they furnish significant proofs of Christian love.

Footnotes:

[11]Php_4:23.—[The A. V. reads ἡμῶν after κυρίσυ, but on no sufficient authority.—H.]

[12]Ibid.—Instead of μετὰ τοῦ πνεύματος ὑμῶν some manuscripts read μετὰ πνευμάτων υμῶν. [Lachmann and Tischendorf adopt the former in their text. Meyer. regards μετὰ τοῦ πνευμάτος ὑμῶν as borrowed from Gal_6:18. The English Version translates the common μετὰ παντῶν ἡμῶν, which is not well supported.—H.]

[13]Ibid.—Ἀμήν is found in א A D E K L. The subscription in א is πρὸς φιλιππησίους, and in B the same with ἐγράφη ἀπὸ Ρώμης added, while K subjoins δι’ Ἐπαφροδίτου.

[14][Some have supposed that Seneca may have been one of the members of the Emperor’s household, to whom Paul here refers. On this question of the possibility of an acquaintance between the Apostle and the philosopher during Paul’s captivity at Rome, Professor Lightfoot has an extended Dissertation in his Commentary on Philippians, pp. 268–331. The discussion involves an elaborate examination of the spirit and teachings of Stoicism as compared with those of the Gospel. The essay is indeed one of great value.—H.]

[15][It was their own request, and not Paul’s act, which made them prominent (see on Php_4:22).—H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Php 4:21. Πάντα ἁγίον, every saint) individually. So presently in Php 4:22, All the saints. καὶ οἱ, and the, viz. saints, so called in a wide sense. Therefore, brethren, Php 4:21, may rather be understood of the Jews, (comp. Act 28:21), and these too believers.[59]

[59] Bengel, J. A. (1860). Vol. 4: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (119–156). Edinburgh: T&T Clark.

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

Php_4:21-23. Πάντα ἅγιον] every one, no one in the church being excepted,a point which is more definitely expressed by the singular.[196]

ἐν Χ. Ἰ.] is not to be joined to ἅγιον (so usually, as by Rheinwald, Hoelemann, Matthies, van Hengel, de Wette, Ewald, Weiss, Hofmann), but belongs to ἀσπάσ. (comp. Rom_16:22; 1Co_16:19), denoting the specifically Christian salutation, in conveying which the consciousness lives in Christ. This is the connection adopted by Ambrosiaster, Estius, Heinrichs, Rilliet, Wiesinger, Schenkel, and J. B. Lightfoot, and it is the right one, since with ἅγιον it is self-evident that Christians are meant, and there would be no motive for specially expressing this here, as there was, for instance, in the address Php_1:1, where τοῖς ἁγίοις ἐν Χ. Ἰ. bears a certain formal character.

οἱ σὺν ἐμοὶ ἀδελφ.] is the narrower circle of those Christians who were round the apostle in Rome, including also the official colleagues who were with him, though there is no ground for understanding these alone (Chrysostom, Oecumenius, Theophylact, and many others), Grotius even pointing distinctly to Timothy, Linus, and Clement. The difficulty, which has been raised in this case by a comparison of Php_2:20, is unfounded, since, in fact, the expression in Php_2:20 excludes neither the giving of a salutation nor the mention of brethren; groundless, therefore, are the attempted solutions of the difficulty, as, for example, that of Chrysostom, that either Php_2:20 is meant οὐ περὶ τῶν ἐν τῇ πόλει, or that Paul οὐ παραιτεῖται καὶ τούτους ἀδελφοὺς καλεῖν (comp. Oecumenius, who brings forward the latter as a proof of the σπλάγχνα of the apostle). Misapprehending this second and in itself correct remark of Chrysostom, van Hengel insists on a distinction being drawn between two classes of companions in office, namely, travelling companions, such as Luke, Mark, Titus, Silas, and those who were resident in the places where the apostle sojourned (among whom van Hengel reckons in Rome, Clement, Euodia, Syntyche, and even Epaphroditus), and holds that only the latter class is here meant. The limits of the narrower circle designated by οἱ σὺν ἐμοὶ ἀδ. are not at all to be definitely drawn. Estius well says: Qui … mihi vincto ministrant, qui me visitant, qui mecum hic in evangelio laborant.

πάντες οἱ ἅγιοι] generally, all Christians who are here; comp. on 2Co_13:12; 1Co_16:20.

μάλιστα δέ] but most of all, pre-eminently; they have requested the apostle to give special prominence to their salutation. Comp. Plat. Critias, p. 108 D: τούς τε ἄλλους κλητέον καὶ δὴ καὶ τὰ μάλιστα Μνημοσύνην. Whether these persons stood in any personal relations to the Philippians, remains uncertain. It is enough to assume that Paul had said to them much that was honourable concerning the church to which he was about to write.

οἱ ἐκ τῆς Καίσαρος οἰκίας] sc. ἅγιοι as is plain from the connection with the preceding (in opposition to Hofmann): those from the emperors house (from the Palatium, see Böttger, Beitr. II. p. 49) who belong to the saints. We have to think of probably inferior servants of the emperor (according to Grotius, Hitzig, and others: freedmen), who dwelt, or at least were employed, in the palace. In this way there is no need for departing from the immediate meaning of the word, and taking it in the sense of household (Hofmann). In no case, however, can we adopt as the direct meaning of οἰκία the sense of domestic servants, a meaning which it does not bear even in Xen. Mem. ii. 7. 6; Joseph. Antt. xvi. 5. 8; and Tac. Hist. ii. 92;[197] domestic servants would be οἰκετεία. Others have taken ΟἸΚΊΑ, in accordance with current usage, as family (1Co_16:15, and frequently), and have understood kinsmen of the emperor, a meaning which in itself seems by no means shown by Philo in Flacc. p. 190 A to be at variance with linguistic usage[198] (in opposition to Hofmann). So recently Baur, who needed this point for his combinations against the genuineness of the epistle, and van Hengel.[199] But apart from the fact that through Nero himself this family was greatly diminished, and that conversions among those related to the emperor were à priori (comp. also 1Co_1:26 ff.) very improbable, doubtless some historical traces of such a striking success would have been preserved in tradition.[200] Matthies, quite arbitrarily, understands the Praetorians, as if Paid had written: οἱ ἐκ τοῦ πραιτωρίου (Php_1:13). This also applies, in opposition to Wieseler, Chronol. d. apostol. Zeitalt. p. 420, who, considering the Praetorium to be a portion of the palace (see remark on Php_1:13), thinks the apostle alludes especially to the Praetorians. Those who transfer the epistle to Caesarea (see Introduction, § 2), suppose the Praetorium of Herod in that place to be intended, and consequently also think of Praetorians, Act_23:35 (Paulus, Böttger); or (so Rilliet) taking οἰκία as familia, of administrators of the imperial private domain, called Caesariani or Procuratorsa view against which the plural should have warned them; or even of the family of the imperial freedman Felix (Thiersch). What persons, moreover, were meant (various of the older expositors have even included Seneca[201] among them), is a point just as unknown to us, as it was well known to the Philippians or became known to them through Epaphroditus. The general result is, that people from the imperial palace were Christians, and that those could obtain access to the apostle probably with special ease and frequency; hence their especial salutation. The question also, whether one or another of the persons saluted in Romans 16 should be understood as included here (see especially J. B. Lightfoot, p. 173 ff.), must remain entirely undecided. Calvin, moreover, well points to the working of the divine mercy, in that the gospel in illam scelerum omnium et flagitiorum abyssum penetraverit.

ἡ χάρις τ. κυρ. Ἰ. Χ.] see on Gal_1:6.

ΜΕΤᾺ ΠΆΝΤΩΝ ὙΜ.] Comp. Rom_16:24; 1Co_16:24; 2Co_13:13; 2Th_3:18; Tit_3:15.

[196] Since Paul does not here express, as in other cases (Rom_16:17; 1Co_16:20; 2Co_13:12), the conception of mutual salutation (ἀλλήλους), he has in ἀσπάσασθε had in view the immediate recipients of the epistle (presbyters and deacons, Php_1:1). So also 1Th_5:26.

[197] Where it is said of those who entered the service of the emperor: in domum Caesaris transgressi. Comp. Herodian, iii. 10. 9: πρὶν εἰς τὸν βασίλειον οἶκον παριλθεῖν.

[198] For in Philo l.c. it is said regarding Herod Agrippa: Even though he were not king, but only one of the emperors kinsmen (ἑκ τῆς Καίσαρος οἰκίας), it would still be necessary to prefer and honour him.

[199] Whether Chrysostom and his successors understood here members of the imperial family, is a matter of doubt. At all events Chrysostom does not take the word itself, οἰκία as family, but explains it by τὰ βασίλεια, palace, and finds in the salutation a purpose of encouragement: εἰ γὰρ οἱ ἐν τοῖς βασιλείοις πάντων κατιφρόνησαν διὰ τὸν βασιλία τῶν οὐρανῶν, πολλῷ μᾶλλον αὐτοὺς χρὴ τοῦτο ποιεῖν Comp. Theodoret, Oecumenius, Theophylact.

[200] Certainly Baur believes that he has found these traces in sufficient number. Flavius Clemens, namely, was a kinsman of Domitian (see on ver. 3). Now, since out of this Clement grew the Clemens Romanus of Christian tradition, the latter also must have been a kinsman of the imperial family, as indeed the Homil. Clement, iv. 7, comp. xiv. 10, designate him as ἀνὴρ πρὸς γένους Τιβεριου Καίσαρος He, therefore, would be exactly the man, in whom Christianity was represented in the circle of the imperial house itself. Concluding from one that there were several, the author of the epistle might make his apostle write earnest salutations to the church in Philippi from beliveing members of the imperial house in the plural, etc. Thus does criticism, departing from the solid ground of history, lose itself in the atmosphere of subjective inventions, where hypothesis finds no longer either support or limit. Indeed, Baur now goes further beyond all bounds (II. p. 69), and discovers that the mention of Clement even throws a new light over the whole plan of the epistle. With this Clement, namely, and the participation, as attested by him, of the imperial house in the gospel, is given the προκοπὴ τοῦ εἰαγγ (Php_1:12), and with the latter the feeling of joyfulness, which expresses itself throughout the epistle as the ground-tone of the apostle (Php_2:17 f., comp. Php_3:1, Php_4:1; Php_4:4; Php_4:10), and which is again and again the refrain of each separate section. Only by the preponderance of this feeling is it to be explained that the author makes his apostle even express the hope of a speedy liberation (Php_2:24). But with this joy there is also blended, with a neutralizing effect, the idea of a nearly approaching death, Php_1:20-24, and this divided state of mind between life and death betrays an author who had already before his eyes as an actual fact the end of the apostle, which was so far from harmonizing with all these presuppositions.

[201] See generally on Paul and Seneca, and the apocryphal fourteen Latin letters exchanged between them, Baur in Hilgenfelds Zeitschr. 1858, 2. 3; Reuss in Herzogs Encyklop. XIV. p. 274 ff.; J. B. Lightfoot, Exc. II. p. 268 ff., 327 ff.; latest edition of the text of these epistles in the Theol. Quartalschr. 1867, p. 609 ff.

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 4:21-23 . GREETINGS AND BENEDICTION.

Phi 4:21 . Perhaps this last paragraph may have been written by the Apostle’s own hand (so Von Soden and Laurent, op. cit. , p. 9). Cf. Gal 6:11 . ἐν Χ . Ἰ . These words are to be taken in close connexion with ἀσπάσασθε . Cf. 1Co 16:19 , ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας . ἀδελφοί . Perhaps these were Roman Christians who aided Paul in his labours (see M‘Giffert, Ap. Age , p. 397). At least they would be included.

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

Salute every saint--individually.

greet--salute you.

The brethren which are with me--Perhaps Jewish believers are meant (Act 28:21). I think Phi 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.

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 21. Salute every saint] Remember to present my affectionate wishes to every Christian at Philippi.

The brethren which are with me] Those who were fellow labourers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians (Col 4:17 note), and to Philemon (Phm 1:25).

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

(21) The brethren, which are with me.—The list of those who were with St. Paul at one time or another during his imprisonment may be gathered from the Epistles to the Colossians (Col_4:10-15) and Philemon (Php_1:23-24); where see Notes. How many of these where with him at this particular time we cannot tell. They are distinguished from “all the saints”—the body of the Church in general.

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

21–23. Salutations and Farewell

21. Salute] Cp. Rom_16:3-16.

saint] See on Php_1:1.

in Christ Jesus] See on Php_1:1.—The words may grammatically be connected with either “salute,” to which Lightfoot inclines, or “saint.” In view of Php_1:1, we recommend the latter. See on the other side (with Lightfoot) Rom_16:22; 1Co_16:19.

the brethren which are with me] “Apparently the Apostle’s personal companions … as distinguished from the Christians resident in Rome, who are described in the following verse” (Lightfoot).

greet] Better, with R.V., salute. The verb is the same as that just above.

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.

Salute every saint in Christ Jesus,.... Meaning at Philippi, whether rich or poor, lesser or greater believers, common saints, as well as the officers of the church, bishops and deacons; who were in Christ by electing grace, and as their covenant head, and representative from everlasting, and which was manifested and made known by their conversion and the effectual calling:

the brethren which are with me greet you; such as Timothy; see Phi 2:19; and Epaphras, Marcus, Aristarchus, Demas, and Lucas; see Plm 1:23; he makes no mention of Peter anywhere, when he writes from Rome or to it, which shows he was not there then, or a bishop of that place, as the Papists say.

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

21 Salute every saint in Christ Jesus. The brethren which are with me greet you.

Ver. 21. Every saint] A great encouragement to the meaner to be so respected.

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.

Salute every saint in Christ Jesus - It was usual for him also to close his epistles with affectionate salutations to various members of the churches to which he wrote. These salutations are generally specific, and mention the names, particularly if prominent members of the churches; see the close of the Epistles to the Romans; 1 Corinthians; Colossians, and 2 Timothy. In this Epistle, however, as in some others, the salutation in general. Why none are specified in particular is not certainly known.

The brethren which are with me ... - The word “brethren” here probably refers to ministers that were with Paul as the “saints” in general are mentioned in the next verse. It is possible that at Rome the ministers were known by the general name of “the brethren” - Pierce.

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

He doth friendly embrace and wish happiness to all and every sanctified one who is a member of Christ, hath entirely resigned up to him, and doth abide in him. Then shows, that most probably his colleagues and fellow labourers in the Christian church at Rome, (calling such elsewhere

brethren, 1Co 1:1; Col 1:1; 4:7; Phm 1:1,7,20), Phi 1:14; 2:25; 1Co 16:20, do so likewise.

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

Salute every saint in Christ Jesus. Every saint individually an expression of personal affection. The words, "in Christ Jesus," maybe taken with "salute," as in Rom_16:22 and 1Co_16:19. It is a Christian salutation, an acknowledgment of spiritual relationship; or better, perhaps, as in numerous passages, with "saint." All saints are in Christ, members of his body, knit together into one communion and fellowship in the mystical body of Christ. It is this union with Christ which makes them saints. The brethren which are with me greet you. Observe, he calls them "brethren," though he had none like-minded with him, save only Timothy. (Php_2:20, 21)

Vers. 21-23. The salutations.

I THE APOSTLE"S OWN SALUTATIONS.

1. They teach the duty of Christian courtesy. A Christian salutation is real; it is a benediction, not a mere form; for it is the expression of that love which ought to be the distinguishing mark of Christians.

2. He salutes every saint. He does not single out individual names in this Epistle; he sends his love to every saint. We have noticed more than once how often the word "all" occurs; there was no schism in the Philippian Church; all loved St. Paul, and all were dear to him. There were personal quarrels, but no religious animosities. It was a united Church, one in faith and love.

3. He calls them "sailors in Christ Jesus at the end of his Epistle, as he had done in the first verse. It is one of the highest titles by which Christians can be addressed. It reminds us of our high privileges and of our great responsibilities. We are saints by dedication, we have been once made members of Christ. We must walk "worthily of the calling wherewith we were called;" it must be our most earnest effort to follow after holiness of heart and life, and to abide in Christ. It is an awful as well as a blessed thing to be a Christian, redeemed with the most precious blood, reconciled to God by the tremendous sacrifice of the cross. The word "saint" reminds us of our duties and of our hopes. Therefore St. Paul loves to repeat it.

II SALUTATIONS SENT FROM ROME.

1. From the brethren which were with him. He means his personal companions who had come to Rome with him or joined him there afterwards. Except Timothy, they were not like-minded with himself; (Php_2:20, 21) yet he calls them "brethren." He had that charity which "hopeth all things, believeth all things, endureth all things.

2. From the Roman Christians. "All the saints," he says," salute you." He mentions especially the Christians of Nero"s household. The gospel had reached that sink of all impurity; there were saints there. Whether slaves (as they probably were) or officials of the court, whether of higher or lower rank, they were attached to the person of Nero and witnessed the abominations of his loathsome life. God"s grace is sufficient for us, whatever our outward lot may be. St. Paul in chains, these Christians of Nero"s household in the palace, lived a holy life. Holiness is possible in all conditions of life, in the deepest poverty, and amid all the temptations of wealth and evil example. It needs only the grace of God.

3. Therefore the apostle ends, as he began, with the grace of our Lord Jesus Christ. Christ is the Alpha and Omega, his grace is the beginning and the end. He is the Author and Finisher of our faith. His grace is sufficient for us. To him be the glory for ever and. ever.

Lessons. Learn:

1. To be courteous to all men.

2. To strive with all earnestness to become saints, not in name only, but indeed and in truth.

3. Not to lay blame on our circumstances, but to strive, whatever our circumstances may be, to adorn the doctrine of God our Savior in all things.

4. To trust only in God, to pray constantly for his grace.

Vers. 21, 22. Mutual salutations.

I CHRISTIANITY IS THE RELIGION OF GOOD WILL TO MAN. It wishes well to all men, but especially to those of the household of faith. The apostle asks the Philippians to salute each individual saint as if he were to be the recipient of a separate blessing: "Salute every saint in Christ Jesus." The blessings we wish for our friends are only to be enjoyed in Christ Jesus.

II THE SALUTATIONS INDICATE THE SOLIDARITY OF THE CHURCH. The Church at Rome is closely bound to the Church at Philippi.

1. The salutation of the apostles companions. "The brethren which are with me salute you." That is, as distinguished from the saints at Rome. The brethren included, at least, Timothy, Luke, Epaphroditus, Aristarchus, Tychicus, Epaphras, Mark, Demas, Onesimus.

2. The salutation of the saints, and especially those of Caesar"s household. "All the saints salute you, but especially those of Caesar"s household." The saints of the great city of Rome, so far from despising the saints of the colonial town of Philippi, acknowledge a common brotherhood in their kindly greeting. The thought of the saints in Caesar"s household suggests many reflections as to the penetrative power of the gospel. It is a remarkable tribute to its power that there should be saints in the household of Nero Caesar. Mark:

(1) The place of these saints. "In Caesar"s household." Whether they were members of the Praetorian Guard or retainers in the emperor"s family, they were

(a) in the most important position in the world at Rome, the seat of empire, with communications reaching to the ends of the earth;

(b) they were tolerated in their religion, during the brief interval when Rome, with a glorious impartiality, opened its gates to all the faiths of the world, but in two years" time, indifference turned to hatred, and hatred to persecution;

(c) they were in the most corrupt household in the world, in the last place where we should have expected to find saints.

(2) The character of their saintship.

(a) It was heroic saintship;

(b) it showed independence;

(c) it showed constancy.

The catacombs of Rome convey the record of this saintship in the original purity of gospel life. T.C.

Vers. 21-23. Salutation and benediction.

I SALUTATION.

1. Paul. "Salute every saint in Christ Jesus." He salutes the Philippians individually. With a knowledge of many of them, he was interested in every one of them as contributing to the strength of the cause of Christ at Philippi. Besides this general salutation by letter, to be read before the assembled congregation, there would be special salutations, to be delivered privately by Epaphroditus.

2. Personal companions. "The brethren which are with me salute you." These companions are not mentioned by name. Timothy was the only available companion for Philippi. Some might be told off for other work. Others, although they showed selfishness, were not debarred from sending fraternal greetings.

3. Christians resident in Rome. "All the saints salute you." Although not acquainted with the Philippian Christians, they belonged to the same Christian brotherhood, were interested in the common cause, looked forward to the common home; and therefore they too sent their greetings.

4. Of Roman Christians one class singled out. "Especially they that are of Caesar"s household." "Nero (the Caesar here referred to) Was a prince that as far surpassed others in infamy as Augustus did in royalty; a man who, if every soul beside himself in his household had been a saint, concentrated inhumanity and pollution enough in his person to have darkened all their virtue by the blackness of his unnatural crimes; a man that expended more ingenuity in contriving new modes of dishonoring humanity than most Christians have in serving it, and who earned the reputation of introducing into history as facts crimes so enormous and combinations of wickedness so revolting that but for him they would have been held too fabulous for the wildest fancy; a man that hunted up and down his vast domains to find some fresh species of murder, with exquisite and aggravated accompaniments to season it to his monstrous appetite, with the same eagerness that gluttons search out a fresh delicacy for a sated palate; a man that tried three different ways of butchering his own mother, and at last despatched her by a vulgar execution, in a petulant rage at being baffled so often; and who added the tyrant"s caprice to the incendiary"s, by undertaking at once to throw off the suspicion of his own agency in the diabolic conflagration of his capital, and to comfort his bloodthirsty temper by imputing the fire to the innocent Christians; who tortured his Christian subjects by unheard of torments, dressing them in the skins of wild animals to provoke dogs to tear them to pieces, or wrapping their bodies in clothing smeared with pitch and then setting them on fire to light up the Roman night with their burning; a man, in short, that wrought so awful an impression of his attributes of superhuman atrocity on the minds of the believers that that a common rumor went abroad among them, after his horrible death, that he would return again alive to vex the world anew, and to be the antichrist of prophecy." In the household of Nero, including the highest functionaries and lowest menials, were found saints. Their saintliness shone out all the more against the neighboring blackness. And, with such blackness in their neighborhood, there were sure to be seen burning around them fires of persecution. To be saints, then, in Caesar"s household required extraordinary courage and modesty, independence and constancy. "This saintliness is possible and is much wanted also wherever an adverse influence frowns on Christian purity or hinders Christian fidelity. For that bad influence may proceed from things not held in much suspicion from a false social standard, from a set of surrounding associations hostile to holiness, from a dominant worldliness in a nation, or a city, or a college, or a literal household. Our Nero is self-love. The senses are the Caesars of all ages. The reigning temper of the world is the imperishable persecutor and tyrant of the faithful soul. And so in every home and street, seminary and dwelling, there are chances for the reappearing of saints in Caesar"s household. Wherever a fearless man deems any bribe to do wrong an insult to his clean heart; wherever an incorruptible merchant refuses to conform to popular deceptions; wherever a righteous mechanic refuses to let down his performance to the standard of superficiality; wherever an honest statesman stands above his party the moment his party cast away their principles; wherever a self-commanding woman dares to be a rebel against extravagance and insincerity; wherever a disciple of Christ is not ashamed to own and praise that holy Lord, by whom only he has forgiveness, though unbelieving associates taunt and ridicule; there we behold saints of Caesar"s household.

II BENEDICTION. "The grace of the Lord Jesus Christ be with your spirit." The blessing invoked is grace, or unmerited favor. It is invoked, as belonging to him who, from his saving work, has the right to dispense it to his people. It is invoked on their spirit; for from the spirit as the center must blessing go forth upon the whole nature. R.F.

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

Greetings and Conclusion.

v. 21. Salute every saint in Christ Jesus. The brethren which are with me greet you.

v. 22. All the saints salute you, chiefly they that are of Caesar’s household.

v. 23. The grace of our Lord Jesus Christ be with you all! Amen.

Every saint, every member of the Philippian congregation, is remembered in the final salutation of the apostle. Being believers, they are saints, cleansed and sanctified by the blood of Christ. The brethren in Rome also wished to be remembered. Though they were not acquainted personally with the Philippian Christians, they felt themselves united with them in the fellowship of a common faith and love. Especially the Christians that belonged to Caesar’s household, with whom Paul undoubtedly was most intimately acquainted and whom he saw oftener individually than many others, sent their greetings. Into the very palace of the emperor that hated the Christians the news of Christ had spread and made converts. Whether servants only were included, or whether some members, of the emperor’s family had also been gained for Christ, as tradition has it, cannot be determined from this passage. The apostle closes with the earnest wish that the grace of Jesus Christ the Lord, the supreme gift and blessing of salvation, may be with the spirit of his readers. See Gal 6:18; Rom 16:24; 2Co 13:13.

Summary

The apostle closes his letter with general exhortations regarding the cultivation of all Christian virtues, recommends the Philippians for their liberality, and closes with the customary greetings.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle closes this letter with respectful salutations; he salutes in his own name all and every saint in Christ Jesus; the soul of the poorest and meanest saint was not neglected by this great apostle: he loved the brotherhood, the whole fraternity of believers, the whole society of saints. All church members are saints by external and visible profession, and ought to be so by internal renovation and spiritual regeneration, and one as well as the other are here saluted by the apostle. Salute every saint in Christ Jesus.

Next he sends the salutations of all the brethern that were with him, and of all the saints that were at Rome, all those whom he had there converted to Christianity, and particularly some of those that were in Nero’s family, and called here Cesar’s household.

Where note, 1. That such a mighty efficacy had the preaching of the gospel, accompanied with the influences of the Holy Spirit, that it entered the houses of the greatest persecutors, and changed the hearts of some who were most unlikely to receive and entertain it. Behold, here are some in bloody Nero’s family converted to Christ by the preaching of the gospel; those of Cesar’s household.

Note, 2. That sometimes God endues the professors of the gospel in general, and young converts in particular, with such a spirit of zeal and courage, magnanimity and holy resolution, that they dare lift up a banner for truth, and publicly own the despised members of Christ, without either shame or fear: Those of Cesar’s household do greet and salute you.

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

21–23. Salute every saint. Where he knew so many he could not single out individuals for special greetings, but salutes all. The brethren which are with me. Such brethren as Timothy and other fellow-laborers, who were now in Rome.

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.

The brothers

This refers to those people who were either ministering with or to Paul.

brothers

See how you translated this in Philippians 1:12.

every believer ... All the believers

Some versions translate this as "every holy person ... All the holy people."

especially those of Caesar's household

This refers to servants who worked in Caesar's palace. "especially the fellow believers who work in the palace of Caesar"

with your spirit

Paul refers to the believers by using the word "spirit," which is what enables humans to relate to God. AT: "with you" (See: Synecdoche)

translationWords

brother

Caesar

household

grace

Jesus

spirit

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

21–23. SALUTATIONS AND FAREWELL

21. Ἀσπάσασθε. Cp. Rom 16:3-16 for such ἀσπασμοί in detail.

πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ. “Every saint” (see on Php 1:1) “in Christ Jesus.” We might explain the clause, as Lightfoot inclines to do, “Salute in Christ Jesus every saint”; cp. 1Co 16:19, ἀσπάζοντας ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα (Rom 16:22 is not clear). But on the whole the other connexion seems preferable, looking at Php 1:1, πᾶσι τοῖς ἁγ. ἐν Χρ. Ἰ.

οἱ σὺν ἐμοὶ ἀδελφοί. “Apparently the Apostle’s personal companions, as distinguished from the Christians resident at Rome, who are described in the following verse” (Lightfoot).

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.

21-23.] Greeting and final benediction.

21.] πάντα ἅγιον, every individual saint. The singular has love and affection, and should not be lost as in Conyb., ‘Salute all God’s people.’

ἐν χριστῷ Ἰησοῦ] belongs more probably to ἀσπάσασθε,—see Rom 16:22; 1Co 16:19,—than to ἅγιον, as in ch. 1:1, where, as Meyer observes, the expression has a diplomatic formality, whereas here there is no reason for so formal an adjunct.

οἱ σὺν ἐμοὶ ἀδελφοί] These must, on account of the next verse, have been his closer friends, perhaps his colleagues in the ministry, such as Aristarchus, Epaphras, Demas, Timotheus. But there has arisen a question, how to reconcile this with ch. 2:20? And it may be answered, that the lack of ἰσοψυχία there predicated of his companions, did not exclude them from the title ἀδελφοί, nor from sending greeting to the Philippians: see also ch. 1:14.

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

21. πάντα ἅγιον: ‘every saint’; individually. Comp. πᾶσιν τοῖς ἁγίοις (1:1); πάντας ἀδελφούς (1Th 5:26); ἀλλήλους (Rom 16:16; 1Co 16:20; 2Co 13:12). The salutation is probably addressed through the superintendents of the church (1:1), into whose hands the letter would be delivered, and who would read it publicly. For ἅγιον, see on 1:1.

ἐν Χριστῷ Ἰησοῦ: May be construed either with ἀσπάσασθε or with ἅγιον. The matter is unimportant. Ἀσπάζεσθαι with ἐν Χτῷ does not occur in N.T.; with ἐν Κυρίῳ, 1Co 16:19. Ἅγιος with ἐν Χτῷ Ἰ., 1:1. The passages commonly cited from the closing salutations of Rom. are not decisive. The evidence is rather in favor of ἅγιον. It is true that ἅγ. implies ἐν Χ. Ἰ.; but the same reason may possibly apply here which is given by Chr. for the phrase in 1:1; namely, that he speaks of them as ‘saints,’ in the Christian as distinguished from the O.T. sense.

οἱ σὺν ἐμοὶ ἀδελφοί: ‘the brethren who are with me.’ The circle of Paul’s immediate colleagues or more intimate friends. The apparent disagreement of these words with 2:20 cannot be considered until we can explain the latter passage, which, with our present knowledge, seems hopeless. In any case, Paul would not withhold the name ‘brethren’ even from such as are described there. Probably there were equally unworthy members of the Philippian church, yet he addresses the whole body by that title (1:12, 3:1, 4:1, 8). See, for a different view, Weiss in Amer. Jour. Theol., April, 1897, p. 391.

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