Exegetical and Hermeneutical Commentary of Philippians 1:5
For your fellowship in the gospel from the first day until now;
5. For your fellowship in the gospel ] Lit. “on account of your participation unto the Gospel”; i.e. because of your efforts, in union with mine, for the furtherance of the Gospel. See R.V.; and cp. 2Co 2:12, and Php 2:22 below. The immediate reference doubtless is to the pecuniary help sent again and again to the Apostle as a missionary. (See Php 4:10-19.) But the fact and thought would far transcend this speciality.
from the first day until now ] See the passage below, just referred to, for comment and explanation.
Fuente: The Cambridge Bible for Schools and Colleges
For your fellowship in the gospel – For your liberality toward me, a preacher of the gospel. – Wetstein. There has been, however, no little difference of opinion about the meaning of this phrase. Many – as Doddridge, Koppe, and others – suppose it refers to the fact that they participated in the blessings of the gospel from the first day that he preached it until the time when he wrote this Epistle. Others suppose that it refers to their constancy in the Christian faith. Others – as Pierce, Michaelis, Wetstein, Bloomfield, and Storr – suppose it refers to their liberality in contributing to the support of the gospel; to their participating with others, or sharing what they had in common with others, for the maintenance of the gospel. That this is the true sense seems apparent:
(1) Because it accords with the scope of the Epistle, and what the apostle elsewhere says of their benefactions. He speaks particularly of their liberality, and indeed this was one of the principal occasions of his writing the Epistle; Phi 4:10-12, Phi 4:15-18.
(2) It accords with a frequent meaning of the word rendered fellowship – koinonia. It denotes that which is in common; that of which we participate with others, communion, fellowship; Act 2:42; 1Co 1:9; 1Co 10:16; Phm 1:6; then it means communication, distribution, contribution; Rom 15:26; 2Co 9:13. That it cannot mean accession to the gospel as has been supposed (see Robinsons Lexicon), is apparent from what he adds – from the first day until now. The fellowship must have been something constant, and continually manifest – and the general meaning is, that in relation to the gospel – to its support, and privileges, and spirit, they all shared in common. They felt a common interest in every thing that pertained to it, and they showed this in every suitable way, and especially in ministering to the wants of those who were appointed to preach it.
From the first day – The time when it was first preached to them. They had been constant. This is honorable testimony. It is much to say of a church or of an individual Christian, that they have been constant and uniform in the requirements of the gospel. Alas, of how few can this be said. On these verses Phi 1:3-5 we may remark:
(1) That one of the highest joys which a minister of the gospel can have, is that furnished by the holy walk of the people to whom he has ministered; compare 3Jo 1:4. It is joy like that of a farmer when he sees his fields ripe for a rich harvest; like that of a teacher in the good conduct and rapid progress of his scholars; like that of a parent in the virtue, success, and piety of his sons. Yet it is superior to all that. The interests are higher and more important; the results are more far-reaching and pure; and the joy is more disinterested. Probably there is nowhere else on earth any happiness so pure, elevated, consoling, and rich, as that of a pastor in the piety, peace, benevolence, and growing zeal of his people.
(2) It is right to commend Christians when they do well. Paul never hesitated to do this, and never supposed that it would do injury. Flattery would injure – but Paul never flattered. Commendation or praise, in order to do good, and not to injure, should be:
(a)The simple statement of the truth;
(b)It should be without exaggeration;
(c)It should be connected with an equal readiness to rebuke when wrong; to admonish when in error, and to counsel when one goes astray.
Constant fault-finding, scolding, or fretfulness, does no good in a family, a school, or a church. The tendency is to dishearten, irritate, and discourage. To commend a child when he does well, may be as important, and as much a duty, as to rebuke him when he does ill. God is as careful to commend his people when they do well, as he is to rebuke them when they do wrong – and that parent, teacher, or pastor, has much mistaken the path of wisdom, who supposes it to be his duty always to find fault. In this world there is nothing that goes so far in promoting happiness as a willingness to be pleased rather than displeased to be satisfied rather than dissatisfied with the conduct of others.
(3) Our absent friends should be remembered in our prayers. On our knees before God is the best place to remember them. We know not their condition. If they are sick, we cannot minister to their needs; if in danger, we cannot run to their relief; if tempted, we cannot counsel them. But God, who is with them, car do all this; and it is an inestimable privilege thus to be permitted to commend them to his holy care and keeping. Besides, it is a duty to do it. It is one way – and the best way – to repay their kindness. A child may always be repaying the kindness of absent parents by supplicating the divine blessing on them each morning; and a brother may strengthen and continue his love for a sister, and in part repay her tender love, by seeking, when far away, the divine favor to be bestowed on her.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. For your fellowship in the Gospel] if we consider as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle’s necessities, and, no doubt, in ministering to the support of others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Your being joined with us and other Christians in the communion of Christ, and glad tidings of salvation by him, 1Co 10:16,17; 1Pe 4:13; 1Jo 1:3,7; evidenced by the communication of your bounty, Gal 6:6; Heb 13:16; your stedfastness and perseverance in all Christian duties from the first time of your receiving the gospel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Ground of his “thankingGod” (Php 1:3): “Foryour (continued) fellowship (that is, real spiritual participation)in (literally, ‘in regard to’) the Gospel from the first day (of yourbecoming partakers in it) until now.” Believers have thefellowship of the Son of God (1Co1:9) and of the Father (1Jo 1:3)in the Gospel, by becoming partakers of “the fellowship of theHoly Ghost” (2Co 13:14),and exercise that fellowship by acts of communion, not only thecommunion of the Lord’s Supper, but holy liberality to brethren andministers (Phi 4:10; Phi 4:15,”communicated . . . concerning giving”; 2Co 9:13;Gal 6:6; Heb 13:16,”To communicate forget not”).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For your fellowship in the Gospel,…. Or “for your communication unto the Gospel”; that is, to the support of it. These Philippians were one of the churches of Macedonia the apostle so highly commends for their liberality in 2Co 8:1; they had been very communicative to him, and those that were with him, from the beginning of the Gospel being preached to them: as the instances of Lydia and the jailer show, and which are taken notice of in this epistle, Php 4:15; And this same generous spirit still continued, of which their present by Epaphroditus was an evidence; and for this the apostle gives thanks, not only that they had an ability to support the Gospel, and assist Gospel ministers, but that they were willing to communicate, and did communicate, readily and cheerfully, largely and liberally; or this may intend their “participation in the Gospel”, as the Arabic version renders it. The Gospel was in a very wonderful and providential manner brought unto them, and it was attended with mighty power to the conversion of them; they received it with joy and gladness, and cheerfully submitted to the ordinances of it; they had much light into it, and spiritual knowledge of it; and were made partakers of the blessings of grace, which are revealed and exhibited in it, and of the exceeding great and precious promises of it, for which the apostle gives thanks to God; for all this was from him, and a wonderful instance of his grace it was. Moreover, through the Gospel being thus brought unto them, and succeeded among them, they became a Gospel church, and had, through the Gospel, and the ordinances of it, fellowship one with another; yea, they had fellowship with the Father, and his Son Jesus Christ, unto which they were called by the Gospel; and in this they remained
from the first day until now; they continued in the Gospel which they were made partakers of, and in fellowship with one another, in breaking of bread, and in prayer, and in hearing the word, which they constantly attended to, and were blessed with communion with Father, Son, and Spirit, to that time; and therefore the apostle continued from the first of their receiving the Gospel, to that moment, to give thanks to God for them on that account: for this last clause may be connected with the words in Php 1:3, “I thank my God”, as well as with those immediately preceding, “your fellowship in the Gospel”; and shows not only their perseverance in the Gospel, from the first to the present time, as the Ethiopic version renders it, for which he was abundantly thankful; but the continuance of his thankfulness on that account, from his first acquaintance with them to that time.
Fuente: John Gill’s Exposition of the Entire Bible
For your fellowship ( ). “On the basis of your contribution” as in 2Cor 8:4; 2Cor 9:13; Acts 2:42. The particular kind of “partnership” or “fellowship” involved is the contribution made by the Philippians for the spread of the gospel (1:7 and 4:14 where occurs).
In furtherance of the gospel ( ). “For the gospel.”
From the first day until now ( ). As when in Thessalonica (Php 4:15f.), in Corinth (Acts 18:5; 2Cor 11:7-10), and now in Rome.
Fuente: Robertson’s Word Pictures in the New Testament
For your fellowship [ ] . Connect with I thank God. For fellowship, see on 1Jo 1:3. The word sometimes has the meaning of almsgiving, contributions, as Rom 14:26; Heb 13:16. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in view of the Philippians’ pecuniary contributions to Paul. See ch. Phi 4:10, 15, 16.
In the Gospel (eijv to eujaggelion). Lit., unto the Gospel : Rev., in furtherance of.
Fuente: Vincent’s Word Studies in the New Testament
1) “For your fellowship in the gospel” (epi te koinomia humon eis to evangelion) “Over the fellowship of you in the bearing of the good news.” This refers to the Philippians’ common fellowship in sharing in the gospel of Christ through prayers for and gifts sent to Paul for his mission needs.
2) “From the first day until now” (apo tes protes hemeras achri) “From the first day of our fellowship until the very moment,” again referred to in Php_4:10.
Fuente: Garner-Howes Baptist Commentary
5 For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. (32)
(32) “ Qui se reuoltent ou defaillent en chemin par legerete;” — “Who revolt or fall back in the way through fickleness.”
Fuente: Calvin’s Complete Commentary
(5) For your fellowship in the gospel.More properly, towards the gospel, or, as affecting the gospel. The construction is illustrated by the more limited use of the same Greek word (as in Rom. 15:26; 2Co. 9:13) in the sense of contribution; in which case the word towards introduces the objects of the almsgiving there specified. Accordingly St. Paul must be taken here to mean the fellow-working of the Philippians in the ministry of the gospel, of which he speaks still more distinctly in Php. 1:7. That fellow-working had been shown (see Php. 4:15) even in the beginning of the gospel, by a contribution to St. Pauls needsnot perhaps his personal needs onlywhich from them, and (so far as we know) from them only, he consented to accept.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Fellowship The ground of the thanksgiving is now stated. It is not their fellowship of love with one another, wrought by the gospel, but their fellowship in reference to the gospel, with all who sought its success. It was their warm sympathy and ready interest in every thing pertaining to its service, at home and every-where. This had been one of their marked characteristics from the day when Lydia, their first convert, received the gospel; and a fresh proof of it the apostle had just received by the hand of Epaphroditus.
Fuente: Whedon’s Commentary on the Old and New Testaments
Php 1:5. For your fellowship, &c. Your participation in the gospel: so Doddridge, and also Heylin, who observes that the meaning is, “the part you have in the gospel;obeying its precepts, and profiting by the graces which accompany it.” See 1Co 1:9. 2Co 8:4; 2Co 13:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:5 f. . . .] is to be taken together with , Phi 1:3 (1Co 1:4 ), and not with . . . . (Calvin, Grotius, van Hengel, de Wette, Ewald, Weiss, Hofmann); for in that case, with the right explanation of . . ., the specification of the ground for thanks would be entirely wanting, or would at all events result only indirectly, namely, as object of the joy. On account of your fellowship in respect of the gospel; by this Paul means the common brotherly coherence (Act 2:42 ) which united the Philippians together for the gospel (as the aim to which the has reference ), that is, for its furtherance and efficiency. The great cause of the gospel was the end at which, in their mutual coherence, they aimed; and this, therefore, gave to their fellowship with one another its specific character of a holy destination. The correctness of this interpretation is confirmed by the context in Phi 1:9 , where that which is here expressed by is characterized, under the category of the disposition on which this is based, as . As this view is in full harmony with both words and sense, and is not dependent on anything to be supplied, it excludes divergent interpretations. We must therefore reject not only the explanation which refers to the aid sent to Paul (Zeger, Cornelius a Lapide, Estius, Wetstein, Michaelis, Bisping, and others), so that it is to be taken actively as communication (see Fritzsche, ad Rom . III. p. 81, 287), although it is never so used in the N. T. (comp. on Rom 15:26 ; Gal 6:6 ; Phm 1:6 ), but also the view of Theodoret, Luther, Beza, Calvin, Grotius, Heinrichs, and others: “ quod evangelii participes facti estis, ” as if it ran (Theodoret: ). Chrysostom and Theophylact, who are followed by most of the recent interpreters (including Schinz, Weiss, Schenkel, Huther, Ellicott, J. B. Lightfoot, Hofmann), understand the fellowship of the Philippians with the apostle , that is, . . , Theophylact; consequently, their co-operation with him in spreading the gospel, in which case also a reference to the aid rendered is included. In this case, since the text says nothing about a “ service ” devoted to the gospel (Hofmann), an addition like (1Jn 1:3 , et al. ), or some other more precise definition, like that in Phi 1:7 , would be an essential element not arising (as in Gal 2:9 ) out of the context which therefore must have been expressed , as indeed Paul must have said so, had he wished to be understood as referring to fellowship with all who had the cause of the gospel at heart (Wiesinger). The absolute “your fellowship,” if no arbitrary supplement is allowable, can only mean the mutual fellowship of the members of the church themselves .
The article is not repeated after , because . is conceived as forming a single notion (comp. on , Phi 4:15 ; Plato, Rep . p. 453 A).
. ] is usually connected with . . . This connection is the true one , for the constancy of the , that has been attested hitherto, is the very thing which not only supplies the motive for the apostle’s thankfulness, but forms also the ground of his just confidence for the future. The connective article ( before ) is not requisite, as was construed as (Winer, p. 128 [E. T. 171]). It cannot be connected with . . (Weiss), unless . . . . . is also made to belong hereto. If joined with (Rilliet, following Lachmann, ed. min.), it would convey an emphatically prefixed definition of the apostle’s confidence, whereas the whole context concerns the previous conduct of the readers , which by the connection with . would be but indirectly indicated. If connected with (Beza, Wolf, Bengel), the words seeing that the expression has already been used, and then in . . . a transition has already been made to the object of the thanks would contain a definition awkwardly postponed.
The first day is that in which he first preached the gospel to them, which was followed by immediate and decided results, Act 16:13 ff. Comp. Col 1:6 .
] confidence by which Paul knows his , Phi 1:3-5 , to be accompanied . Without due ground, Hofmann confuses the matter by making a new prolonged paragraph begin with . [51]
] if taken according to the common usage as the accusative of the object (comp. Phi 1:25 ), would not point to what follows, as if it were merely (Weiss), but would mean, being confident of this very thing , which is being spoken of (Phi 2:18 ; Gal 2:10 ; 2Co 2:3 ). But nothing has been yet said of the contents of the confidence, which are to follow. It is therefore to be taken as ob id ipsum , [52] for this very reason (2Pe 1:5 ; Plato, Symp . p. 204 A, and Stallb. ad loc.; Prot . p. 310 E; Xen. Anab . 1:9. 21, and Khner in loc ., also his Gramm . II. 1, p. 267; see also Winer, p. 135 [E. T. 178], and comp. on Gal 2:10 ), namely, because your ., from the first day until now, is that which alone can warrant and justify my confidence for the future, . . .
. . . ] God . Comp. Phi 2:13 . That which He has begun He will complete, namely, by the further operations of His grace. The idea of resistance to this grace, as a human possibility, is not thereby excluded; but Paul has not to fear this on the part of his Philippian converts, as he formerly had in the case of the Galatians, Gal 1:6 ; Gal 3:3 .
] That Paul did not intend to say among you (as Hoelemann holds), but in you, in animis vestris (comp. Phi 2:13 ; 1Co 12:6 ), is shown by following, by which the language . . . . expresses a confidence felt in respect to all individuals .
] without article, hence: an excellent work , by which is meant, in conformity with the context, the . .
. .] corresponding to the . , Phi 1:5 , presupposes the nearness of the (in opposition to Wiesinger, Hofmann, and others), as everywhere in the N. T., and especially in Paul’s writings (Weiss, bibl. Theol . p. 297, Exo 2 ). Comp. Phi 1:10 ; Phi 3:20 . The device by which the older expositors (see even Pelagius) gratuitously introduce qualifying statements,” Perseverat autem in illum usque diem, quicunque perseverat usque ad mortem suam ” (Estius), whereby is meant not “ continuitas usque ad illum diem, ” but “ terminus et complementum perfectionis, quod habituri isto die erimus ” (Calovius), is just as un-Pauline as Calvin’s makeshift, “that the dead are still in profectu , because they have not yet reached the goal,” and as Matthies’ philosophical perverting of it into the continual and eternal Parousia.
[51] He makes ver. 6, namely, constitute a protasis , whose apodosis is again divided into the protasis and the apodosis corresponding thereto. But this apodosis of the apodosis begins with , ver. 7, and yet is only continued after the words . , , which are a parenthesis , in vv. 8, 9. Such a dialectically involved and complicated, long-winded period would be most of all out of place in this epistle; and what reader would have been able, without Hofmann’s guidance, to detect it and adjust its several parts?
[52] Hofmann also adopts this explanation of .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 For your fellowship in the gospel from the first day until now;
Ver. 5. For your fellowship ] A good man cannot tell how to go to heaven alone. No sooner had the Philippians received the gospel, but they were in fellowship to a day. The communion of saints was with them a point of practice as well as an article of belief. The apostles’ creed was anciently briefer than now. The mention of the Father’s being “maker of heaven and earth,” the Son’s death and descending into hell, and the communion of saints, being wholly omitted; haply as implied sufficiently in other articles. But surely if the creed were called Symbolum, as a sign or badge to difference Christians from infidels and wicked people, there was little reason to leave out the communion of saints, this being a main distinctive character; there being no such fellowship as among the saints, Son 6:9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] for ( ground of the ., to having been epexegetical of it) your fellowship (with one another: entire accord, unanimous action: not your fellowship with me , . , Thl.: this must have been further specified, by ( 1Jn 1:3 ) or the like. Still less must we with Estius, Wetst., al. (and nearly so Chrys.), render , pro liberalitate vestra erga me ) as regards the Gospel (not ‘ in the Gospel ,’ as E. V. and Thdrt., : but thus it would be the genitive, and . can hardly be taken as equivalent to it: cf. , ch. Phi 4:15 . Their mutual accord was for the purposes of the Gospel i.e. the perfecting, of which he proceeds to treat. “The article is not repeated after , because . is conceived as one idea, together.” Meyer. Ellic. would understand . as absolute and abstract, ‘fellowship,’ not ‘contribution:’ including, without expressly mentioning, ‘that particular manifestation of it which so especially marked the liberal and warm-hearted Christians of Philippi.’ and it may well be so, even holding my former interpretation: this was the exhibition of their .) from the first day (of your receiving it) until now . This last clause is by Lachm. and Meyer attached to , but they are surely in error. The reason assigned is, that, if it had belonged to , &c., the article would have been repeated. But the same account which I have quoted from Meyer himself above of its omission after will also apply to its omission here that the whole from the first is taken as one idea, and therefore this feature of it, that it was . . . , need not be specially particularized by the definite article. It is St. Paul’s constant habit to place first in the sentence (cf. Rom 2:19 ; 2Co 2:3 ; Gal 5:10 ; ch. Phi 2:24 ; 2Th 3:4 ; Phm 1:21 ; also Mat 27:43 ), pregnant as it is with emphasis, and including the matter of confidence which follows: and we may certainly say that had this clause referred to , it would have followed, not preceded it. Besides which, the emphatic would be rendered altogether vapid, by so long an emphatic clause preceding the verb. cum., Beza, and Bengel connect the words with the distantly preceding verb , which (hardly however, as Ellic., on account of the pres. tense and ) is still more improbable.
] parallel with being (i.e. seeing I am) confident of
] this very thing (it points out sharply and emphatically, implying, as here, that the very matter of confidence is one which will ensure the success of the . Conyb. renders it ‘ accordingly ,’ which is far too weak. As regards the construction, is only a secondary accusative, of reference, not governed directly by . It is immediately resolved into . . . .).
Fuente: Henry Alford’s Greek Testament
Phi 1:5 . On what does depend? Surely it follows of preceding clause (so Chr [38] , Th. Mps [39] ) rather than of Phi 1:3 . It is, at least, awkward to take twice with the same verb. . has an emphatic position. Now he gives the reason for his joy. . At the first glance . seems to refer to their mutual fellowship and harmony as Christians. A closer examination reveals that this whole passage is concerned with Paul’s personal relation to them. And so . anticipates (Phi 1:7 ), and will mean their common participation with Paul in spreading the Gospel. This really includes the idea of united action on the one hand, and the concrete expression of their helpfulness, their gift to the Apostle, on the other. Hort ( Christian Ecclesia , p. 44) points out that there is something concrete in the of Act 2:42 . The same is true of Rom 15:26 , 2Co 9:13 , Heb 13:16 . This concrete notion in . (almost equiv. to “contribution”) is supported by the use of , which is employed technically in contexts like this to denote the destination of money-payments, collections, etc. So 1Co 16:1 , ; Act 24:17 , . Important exx. from Papyri in Dsm [40] , BS [41] , pp. 113 114, NBS [42] , p. 23. Cf. on the whole idea the most apt comment of Chr [43] ad loc. : , , . . . It is unnecessary to narrow this down to the preaching of the Gospel. Used comprehensively. . Cf. the account of their generosity in chap. Phi 4:10 ff. . The same phrase in Rom 8:22 . Cf. Papyr. of Faijm [ ] [ ] in Dsm [44] , NBS [45] , p. 81.
[38] Chrysostom.
[39] Mps. Theodore of Mopsuestia.
[40] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[41] Bibelstudien
[42] Neue Bibelstudien
[43] Chrysostom.
[44] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[45] Neue Bibelstudien
Fuente: The Expositors Greek Testament by Robertson
For. App-104.
in. Greek. eis App-104.
gospel. App-140.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] for (ground of the ., to having been epexegetical of it) your fellowship (with one another: entire accord, unanimous action: not your fellowship with me, . , Thl.: this must have been further specified, by (1Jn 1:3) or the like. Still less must we with Estius, Wetst., al. (and nearly so Chrys.), render , pro liberalitate vestra erga me) as regards the Gospel (not in the Gospel, as E. V. and Thdrt., : but thus it would be the genitive, and . can hardly be taken as equivalent to it: cf. , ch. Php 4:15. Their mutual accord was for the purposes of the Gospel-i.e. the perfecting, of which he proceeds to treat. The article is not repeated after , because . is conceived as one idea, together. Meyer. Ellic. would understand . as absolute and abstract, fellowship, not contribution: including, without expressly mentioning, that particular manifestation of it which so especially marked the liberal and warm-hearted Christians of Philippi. and it may well be so, even holding my former interpretation: this was the exhibition of their .) from the first day (of your receiving it) until now. This last clause is by Lachm. and Meyer attached to , but they are surely in error. The reason assigned is, that, if it had belonged to , &c., the article would have been repeated. But the same account which I have quoted from Meyer himself above of its omission after will also apply to its omission here-that the whole from the first is taken as one idea, and therefore this feature of it, that it was . . . , need not be specially particularized by the definite article. It is St. Pauls constant habit to place first in the sentence (cf. Rom 2:19; 2Co 2:3; Gal 5:10; ch. Php 2:24; 2Th 3:4; Phm 1:21; also Mat 27:43), pregnant as it is with emphasis, and including the matter of confidence which follows: and we may certainly say that had this clause referred to , it would have followed, not preceded it. Besides which, the emphatic would be rendered altogether vapid, by so long an emphatic clause preceding the verb. cum., Beza, and Bengel connect the words with the distantly preceding verb , which (hardly however, as Ellic., on account of the pres. tense and ) is still more improbable.
] parallel with -being (i.e. seeing I am) confident of
] this very thing (it points out sharply and emphatically, implying, as here, that the very matter of confidence is one which will ensure the success of the . Conyb. renders it accordingly, which is far too weak. As regards the construction, is only a secondary accusative, of reference, not governed directly by . It is immediately resolved into . …).
Fuente: The Greek Testament
Php 1:5. , for) Construe with I thank.-, fellowship) which has come to you from above,[2] and is practised by you in holy liberality, ch. Php 4:10; Php 4:15-16; comp. 2Co 9:13.-, from) Construe with I thank.-, day) when ye became partakers of the Gospel.
[2] If only the one or the other part of this fellowship, and that too the latter, must be understood, which is performed by the exercise of liberality, and this is the opinion of some, I scarcely understand how the words , at the end of ver. 6, can be made to agree with it.-E. B.
Fuente: Gnomon of the New Testament
Php 1:5
Php 1:5
for your fellowship-This means more than the contribution of their means for his support, This help was the fruit of the fellowship. Fellowship means to share with, to participate in the same things. To fellowship Jesus is to partake of or take part in his poverty and want, to share in his sorrows, his sufferings, and self-denial in this world, as well as to partake of the joys and hopes, the consolations and blessedness of this world, and the hopes and glories of the world to come. We must suffer with him if we would reign with him. Here it certainly refers to their sympathy, common faith with Paul in the truths he had taught them, common sufferings they had endured for the truth, and the watchful interest with which they followed him and the prayers in his behalf, and the contributions sent to him. Paul desired both the prayers in his behalf and the contributions sent him. The contributions for their good (Php 4:16), that would abound to their account, but the prayers for his good and help. He was more desirous of the spiritual help that came through their prayers than for the material help bestowed in their gifts.
in furtherance of the gospel-From the first day of their conversion they had been moved to sympathetic cooperation towards its furtherance. For this end the Philippian church worked together, either one with another, or the whole body with Paul and others.
from the first day until now;-This fellowship had been continuous, from the first act of Christian love, when Lydia constrained Paul and his companions to come into her house and abide there, to the sending of relief to his necessities in Rome. [Constancy is the great test of personal worth. A fellow worker always ready to cooperate is beyond price.]
Fuente: Old and New Testaments Restoration Commentary
Phi 1:7, Phi 4:14, Act 16:15, Rom 11:17, Rom 12:13, Rom 15:26, 1Co 1:9, 2Co 8:1, Eph 2:19-22, Eph 3:6, Col 1:21-23, Phm 1:17, Heb 3:14, 2Pe 1:1, 1Jo 1:3, 1Jo 1:7
Reciprocal: Phi 2:12 – as ye
Fuente: The Treasury of Scripture Knowledge
(Php 1:5.) -On account of your fellowship in favour of the gospel, from the first day even until now. The apostle in these words expresses the grounds of his . Calvin, Grotius, De Wette, van Hengel, and Ewald connect the verse with the preceding one, as if it gave the ground of the . The statement is true so far, for the joy which accompanied the apostle’s prayer sprang from the very same source as his thanksgiving. The thanksgiving was based on memory, and the joy on present knowledge; but still both alike pointed especially to this . The recollection prompted thanksgiving, for the fellowship had commenced at an early period; and when he made supplication, he pleaded with gladness, for that fellowship had remained unbroken from its origin to the present time, so that is primarily connected with , and has, at the same time, a subordinate relation to . It is true that is followed twice by ; but it does not result, as De Wette maintains, that the preposition has two different significations. The connection in both cases is nearly the same. I thank my God on account of, , my whole remembrance of you, and then a parallel and explanatory clause intervening-the special element in that remembrance which excited thanksgiving, is brought out by the same particle, . We cannot agree with Ellicott’s remarks on the alleged double sense of , that Php 1:4 marks the object on which the thanksgiving rests, Php 1:5 when it takes place, and Php 1:6 why it takes place; for it is the third verse which, looking to the past, points out the ground or occasion of the thanksgiving-his whole remembrance; while Php 1:4 shows how it expressed itself in prayer, Php 1:5 gives more fully its solid foundation, as Mr. Ellicott had already said, and Php 1:6, glancing into the future, shows how the feeling was intensified by the apostle’s persuasion about them.
But what is the meaning of the unusual phrase- ?
1. It is plain that whatever means, the phrase cannot be taken as a genitive, as if the meaning were on account of your participation of the gospel. This is one view of Calvin, and the opinion of Estius, Flatt, and Heinrichs, following the interpretation of Theodoret, .
2. Some would restrict the fellowship to intercourse or community of interest with the apostle, and that in either of two aspects. The lower view is that of Bisping and others, who take the term as referring principally to giving and receiving-the pecuniary symbols of affection. The higher view is that of Chrysostom and Theophylact, who understand the word as including sympathy with the apostle in his labours and sufferings; the latter thus explaining it- . Both these views may be implied; but still they are only two indications or fruits of fellowship.
3. Nor can we wholly coincide in the opinion of Meyer, Mller, and Alford, that means entire accord, unanimous action; or as Rilliet has it, bon accord. First, it is plain that there was a tendency in the Philippian church to faction, disunion, and jealousy. The prayer, in Php 1:9, that their love might abound yet more and more, is referred to by Meyer as a proof that love existed; but still such a prayer is a token that love was deficient. The pointed exhortation in Php 1:27, to stand fast in one spirit, with one mind striving together; the injunction in Php 2:2, to be like-minded, of one accord, of one mind; the call to lowliness, and the caution against vainglory in Php 2:3-7; the command to do all things without murmuring, in Php 2:14; the similar lesson in Php 3:16-17; and the personal request to two women to be of the same mind, Php 4:2;-all betoken that the apostle more than suspected tendencies to alienation and feud; and his joy must have been modified by the lamented imperfection of that very grace which Meyer supposes him to select and eulogize as its principal source.
4. The noun , with its cognate verb and adjective, which have been variously rendered by our translators, has, for its generic idea, that of common participation. That participation may be a palpable copartnery, Luk 5:10; 1Co 10:18; 2Co 8:23; 1Ti 5:22; Heb 2:14; Heb 10:33. Or it may be participation in pecuniary generosity, Rom 12:13; Rom 15:26; 2Co 8:4; 2Co 9:13; Gal 6:6; Php 4:15; 1Ti 6:18; Heb 13:16. In five of these passages, Rom 12:13; Rom 15:26, 2Co 8:4; 2Co 9:13, Heb 13:16, the reference is to eleemosynary contribution, and some of them may bear an active sense. But there is also a special evangelical fellowship, which is often named, as in Rom 15:27, 1Co 1:9, 1Jn 1:3; and that fellowship is characterized as being of the spirit, 2Co 13:14, Php 2:1, or as being with the Son of God generally, 1Co 1:9, 1Jn 1:3; 1Jn 1:6, and with His sufferings especially, Php 3:10, 1Pe 4:13. The noun is followed by the genitive of the thing participated in, or with , denoting its object. Winer, 49, a. We therefore take in a general sense, and the following clause so closely connected with it, through the non-repetition of the article, as assigning its end or purpose. Winer, 20, 2. Thus understood, it denotes participation, or community of interest, in whatever had the gospel for its object. All that belonged to the defence and propagation of the gospel was a matter of common concern to them-of sympathy and co-operation. The pecuniary contributions sent to the apostle and acknowledged in this epistle, are, of necessity, included. Such generally is the view of Wiesinger, Schinz, van Hengel, Hoelemann, and Ellicott, and in it on the whole we concur. For in the seventh verse the apostle seems more fully to explain his meaning, when he calls the Philippians , as if in reference to the of the verse before us. Now the relation of that fellowship for the gospel is there described as being in its defence and confirmation. Viewed as a Christian community, they had exhibited a fellowship in reference to the gospel- -and the apostle thanked God for it. Immediately, as he dwells on the same idea, that fellowship takes a more personal aspect, inasmuch as it included himself in its circle- -and its purpose, as he refers to his own work, assumes a more definite form, .
This fellowship had continued without interruption-
, from the first day until now. It had not been like an intermittent spring, but like a fountain of perpetual outflow. The clause is thus connected with , and marks its unbroken duration. Some, like Beza and Bengel, connect it with -a connection which would be tautological, for the idea is expressed already; and others, as Meyer, Rilliet, and Lachmann join it to the following participle, . This is also erroneous. It needs not that be repeated before any more than before . The apostle’s purpose is to point out the ground of his thanksgiving, and to give it prominence. Remembrance excited his gratitude, but the past merged into the present, and memory and consciousness coalesced, because the fellowship was not simply a thing of days gone by, for it had lasted from its first manifestation to that very moment; nay, its existence was proved and illustrated by the delegation of Epaphroditus to Rome. The development of the apostle’s thought necessitates the connection of this clause with , as a subordinate temporal definition; and it also starts the idea which is followed out in the subsequent verse.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:5. One of the things for which Paul believed God would bless the church at Philippi was their fellowship in the Gospel. The first word is from KOINONIA, which means anything by which one person shares with another the same experience. This can be done either by direct joining with him in the activities concerned, or by support of the same by contribution of money and other necessities of life. From the first day means the first of their acquaintance with Paul in his work among them, in which he got them started as a church of Christ. Until now indicates they did not cease their support of him as soon as he left their community. Chapter 4:16 shows they sent contributions to him more than once when he was in Thessalonica.
Fuente: Combined Bible Commentary
Php 1:5. for your fellowship in furtherance of the gospel. The preposition requires a fuller rendering than is given by the Authorised Version. There the sentence indicates a state of rest; that they with St. Paul were living under the Gospel. He meant much more than this. He spoke of a state of progress and advance. In their own persons they had been growing daily more and more into the spirit of the Gospel, and thus they were his fellows, for he was ever pressing forward, and never counting himself to have attained. But not only in their own spiritual life was this fellowship manifested, but in their labours for the spread of the Gospel. There must have been a zeal in the Philippians akin to that of the apostle himself, to bring about so great a result as is indicated by the language of this letter. The Gospel had been furthered in themselves, and also in the people among whom they lived. In this they and communion or fellowship with St. Paul, whether he were absent or present.
from the first day until now. And this fellowship had been continuous, from the time of that first act of Christian love, when Lydia constrained the strangers to come and abide in her house, to the sending of relief to his necessities in Rome. These were the outward visible signs of the inward spiritual grace.
Fuente: A Popular Commentary on the New Testament
1:5 For your {b} fellowship in the gospel from the {c} first day until now;
(b) Because you also are made partakers of the Gospel.
(c) Ever since I knew you.
Fuente: Geneva Bible Notes
The reason Paul was always joyful as he prayed for the Philippians was their participation (NASB) or partnership (NIV, lit. fellowship, Gr. koinonia) in the gospel.
"It does not take much reading of Paul’s letters to recognize that the gospel is the singular passion of his life; that passion is the glue that in particular holds this letter together. By ’the gospel,’ especially in Philippians, Paul refers primarily neither to a body of teaching nor to proclamation. Above all, the gospel has to do with Christ, both his person and his work." [Note: Fee, p. 82.]
The fellowship in view, as the use of this word in the New Testament indicates, means sharing together with mutual activity and mutual benefit in a close bond. [Note: Theological Dictionary of the New Testament, s.v. "koinonos," et al., by Friedrich Hauck, 3 (1965):798.] Partnership in the gospel includes partnership with God and with other believers that the gospel makes possible. It also involves participation in the work of getting the gospel to people. The Philippians had recently sent Paul a gift (Php 4:10-14) and had done so more than once before (Php 4:16; 2Co 11:9). Even in Philippi he had received hospitality from Lydia (Act 16:15) and the Philippian jailer (Act 16:33-34). However, Paul’s use of koinonia here implies a broader meaning than just physical assistance. It probably includes all that Paul and his readers shared as committed Christians who sought to disseminate the gospel.
"Paul’s letter to the Philippians can be ranked as the second most important source for study of the biblical principles of financial stewardship. Only 2 Corinthians 8, 9 provide a more extensive discussion of the topic." [Note: John F. Brug, "The Principles of Financial Stewardship in Paul’s Letter to the Philippians," Wisconsin Lutheran Quarterly 86:3 (Summer 1989):215.]
"We today might take the lesson to heart that the sign of our professed love for the gospel is the measure of sacrifice we are prepared to make in order to help in its progress. We rejoice that we have come to know the Saviour. What are we doing to make Him known to others?" [Note: Martin, p. 61.]