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

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

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

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

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

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

Fuente: Albert Barnes’ Notes on the Bible

Php 1:7-11

I have you in my heart–

Aboundings of love

I.

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

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

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

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

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

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

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

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

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

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

Reasons for Pauls confidence

I. The common interest–defence and confirmation.

1. They sympathized with the apostle in his trials. These trials arose not out of political or moral offences, but out of his defence and propagation of the gospel. The Philippians made common cause with him, supporting him by gifts and prayer. The true character of Christianity is seen here. When the Jews are in sackcloth and ashes, Esther is pleading their cause; when Peter is in prison, the disciples are praying for his release. The Church is one in adversity as well as prosperity; one in prison as well as in heaven. Remember that as you think of missionaries, and your persecuted brethren in the home, workshop, etc. (Heb 13:3).

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

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

1. It was a great love.

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

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

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

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

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

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

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

Observe–

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

1. Steadfast.

2. Progressive.

3. Triumphant.

II. Why he delights to think so. Because–

1. He loves them.

2. Labours for them.

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

The fellowship of the gospel

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

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

II. Social humiliation does not necessarily involve moral dishonour.

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

The unifying influence of Christian love

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

The heart of Paul and the heart of Christ

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

The apologetic value of Pauls bonds

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

Ministers carry the images of their people in their hearts

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

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. meetGreek, “just.”

to think thisto havethe prayerful confidence I expressed (Php1:4-6).

of youliterally, “inbehalf of you.” Paul’s confident prayer in their behalfwas that God would perfect His own good work of grace in them.

because, c.Punctuateand translate, “Because I have you in my heart (so Php1:8 otherwise the Greek and the words immediatelyfollowing in the verse, favor the Margin, ‘Ye have mein your heart . . . being partakers of my grace’) (both, in mybonds, and in my defense and confirmation of the Gospel), you(I say) all being fellow partakers of my grace.” This lastclause thus assigns the reason why he has them in his heart(that is, cherished in his love, 2Co 3:2;2Co 7:3), even in his bonds, andin his defense and confirmation of the Gospel (such as he wasconstantly making in private, Ac28:17-23; his self-defense and confirmation of the Gospel beingnecessarily conjoined, as the Greek implies; compare Php1:17), namely, “inasmuch as ye are fellow partakers of mygrace”: inasmuch as ye share with me in “the fellowship ofthe Gospel” (Php 1:5), andhave manifested this, both by suffering as I do for the Gospel’s sake(Php 1:28-30), and byimparting to me of your substance (Php4:15). It is natural and right for me thus confidently to pray inyour behalf. (ELLICOTT,and others translate, “To be thus minded for you all”),because of my having you in my warmest remembrances even in my bonds,since you are sharers with me in the Gospel grace. Bonds do not bindlove.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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

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

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

Fuente: John Gill’s Exposition of the Entire Bible

      7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.   8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

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

Fuente: Matthew Henry’s Whole Bible Commentary

Because I have you in my heart ( ). Or “because you hold me in your heart.” Literally, “because of the holding me (or you) in the heart as to you (or me).” One accusative is the object of the infinitive , the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts.

In the defence ( ). Old word (our word apology, but not our idea of apologizing), in the original sense in Acts 22:1; Acts 25:16. So also in verse 16 below.

Confirmation (). Old word from (, ), to make stable. In N.T. only here and Heb 6:16 about oath.

Partakers with me of grace ( ). Literally, “my co-sharers in grace” (objective genitive). “Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake” (Vincent, Int. Crit. Comm.).

Fuente: Robertson’s Word Pictures in the New Testament

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

Defense [] . See on 1Pe 3:15.

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

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

Fuente: Vincent’s Word Studies in the New Testament

1) “Even as it is meet for me to think this of you all” (kathos estin dikaion emoi touto phronein huper panton humon) “Just as it is right for me to think this on behalf of you all;” in the sense that “I know it is proper” to think this of you all, Mat 7:16.

2) “Because I have you in my heart” (dia to echein me en te kardis humas) “Because I have or hold you all in my heart,” emotions or affections. The heart, to the Jewish people, was considered the seat or center of human affections. Thus Paul said simply, “I have you in my affections, or I love you sincerely.” As one was to love the Lord with his heart, so was he to love the brethren, Mat 22:37; Joh 13:34-35.

3) “Inasmuch as both in my bonds, and in the defense and confirmation of the gospel (en te tois desmois mou kai en to apologia kai bebaiosei tou evangeliou) “Both in my bonds (hand and feet cuffs) and in the defense and confirmation of the gospel, or good news.” In Paul’s prison chains and in his defense when tried, brought before the Roman Emperor, the value and claims of the gospel of Jesus Christ were validated, through the joint fellowship of the Philippian brethren, 2Ti 4:16, in his second defense.

4) “Ye all are partakers of my grace” (sugoinonous mou tes charitos pantas humas ontas) “You are all being common sharers of the grace I experience, have or hold,” which is shared by and available to you, 2Co 3:6; 2Co 12:9-10. They had shared not only in his general mission ministry, but also in his legal appearance in Caesar’s Court. For such fidelity, gratitude was expressed in this letter of salutation or greeting.

Fuente: Garner-Howes Baptist Commentary

7 As it is reasonable. For we are envious (42) valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, (43) that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

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

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

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

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. (44)

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Rom 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, (45) the maintainer of God’s honor, will be like seed for producing offspring.” (46)

(42) “ Maigres et desdaigneux;” — “Miserable and disdainful.”

(43) “ Raison mesme et equite luy disent;” — “Even reason and equity tell him.”

(44) “ Ils seroyent si constans et fermes, qu’ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument;” — “They would be so steadfast and firm, that they could not be easily induced to revolt in a cowardly and disloyal manner.”

(45) Sanctus at ille cruor, divini assertor honoris, Gignendam ad sobolem seminis instar erit

(46) “ A l’imitation duquel au chant de victoire composé par moy en Latin en l’honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i’ay dit : —

‘

Or le sang precieux par martyre espandu Pour auoir a son Dieu tesmoignage rendu, A l’Eglise de Dieu seruira de semence Dont enfans sorteront remplis d’intelligence.’“

“

In imitation of which, in the song of victory composed by me in Latin in honor of Jesus Christ, in 1541, and which has since that time been rendered into French rhyme, I have said: —

‘

But the precious blood shed by martyrs That it might be as a testimony rendered to its God, Will in the Church of God serve as seed From which children shall come forth, filled with understanding.’“

Fuente: Calvin’s Complete Commentary

(7) It is meet.Rather, it is but right, or just; it is but your due.

To think this of you all.Rather, to be in this mind; to have this feeling on behalf of you all. The word here rendered to think is used with especial frequency in this Epistle (see Php. 2:2; Php. 2:5; Php. 3:15; Php. 3:19; Php. 4:2; Php. 4:10), as also in the Epistle to the Romans (Rom. 8:5; Rom. 11:20; Rom. 12:3; Rom. 12:16; Rom. 14:16; Rom. 15:5). It is variously rendered; but it always refers, not to a single definite opinion, but to an habitual conviction or feeling.

I have you in my heart.This (and not the marginal reading) is to be taken. The original is, grammatically speaking, ambiguous, but both the order and the context are decisive. Compare, for the sense, 2Co. 3:2, Ye are our epistle, written in our hearts.

Both in my bonds, and in the defence and confirmation of the gospel.These words are certainly to be connected, as in our version. St. Paul unites his bonds with the defence and confirmation of the gospelthat is, with his pleading for it against objections, and establishment of it by positive teachingon the ground stated in Php. 1:12-13, that these, his bonds, had tended to the furtherance of the gospel. He accepts the help sent him by the Philippians, in which they had (see Php. 4:14) communicated (in the original the word used is the same as here) with his affliction, as a means of fellowship with him in the whole of this work of evangelisation. It is true that in Php. 1:30 he speaks of the Philippians as having themselves to undergo the same conflict as his own; but the expression in my bonds, &c., can hardly be satisfied simply by this kind of fellowship.

Ye all are partakers of my grace.Here, on the contrary, the marginal reading is preferable. Ye are all partakers with me of the gracei.e., of the privilege described in Eph. 3:8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. See below, Php. 1:29; To you it is giventhat is (in the original), given as a gracenot only to believe on Him, but also to suffer for His sake.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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

My heart As the seat of the affections and centre of his entire soul, (note, Rom 10:10,) which, as if a capacious room, held them all. And this love, though partly personal, was chiefly for them as sharers with himself in the grace of suffering and struggling for the gospel. They sympathized with him in his bonds, which he was then wearing, and also in his efforts during his imprisonment to win converts to Christ, as well as in the judicial defence of himself as the ambassador of Christ. Besides, they had their own sufferings, Php 1:29.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Even as it is right for me to be minded in this way on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation of the gospel, you all are partakers with me of grace.’

And he considered it right that he should think in this way about them, because he saw them all as partakers along with him of the gracious working of God. That was why he had them in his heart. To be a partaker of God’s grace meant that they were caught up in the whole stream of the working of God’s grace as described in Rom 8:29-30; Eph 1:3-14. But it does not stop there. For we notice that ‘being partakers of His grace’ also involved them in showing kindness and generosity to a fellow-Christian in bonds for Christ’s sake, and in a responsibility to defend and confirm the Gospel. Being involved in the grace of God is not the guarantee of an easy ride. It is rather the guarantee of a blessed and secure one whatever the outward circumstances.

We should never overlook the wonder of God’s grace, that is, of His unmerited and undeserved active favour shown towards those whom He has chosen. It is through this that we have been brought to enjoy and experience a salvation which is not at all of our own doing (Php 1:28; Eph 2:5; Eph 2:7-9; Act 15:11; Rom 3:24; Rom 4:16; Rom 5:2; Rom 5:15-21; Rom 11:5; etc). It is His work alone (Eph 2:8-9). For an overall description of the sovereign grace of God at work see Eph 1:3-14; Rom 8:29-30.

Note the reference to ‘my bonds/chains’. Paul was living in his own hired house (Act 28:30), but he would be constantly chained to a Roman soldier. (The Roman soldiers would be replaced constantly, each having done his shift, with the result that Paul was able gradually to witness to large numbers of the Praetorian guard). This is a reminder that being subjects of God’s grace does not protect us from the problems of this life. Indeed those problems often abound all the more, for they are the very things that God in His grace uses to fashion and shape our lives (e.g. Rom 5:2-5; Heb 12:3-11; Jas 1:2-4).

Fuente: Commentary Series on the Bible by Peter Pett

Php 1:7. Even as it is meet, &c. As it is just in me to be thus affected towards you all; because you have me in your hearts, both in my bonds, and in my defence and confirmation of the gospel, being all partakers with me of its grace. Doddridge. Dr. Heylin renders the verse more paraphrastically thus; And it is but just that I should have this opinion of you all; being intimately conscious, as I am, of the interest which you take in the favour that God does me, with respect to my confinement and the defence and confirmation of the gospel.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 1:7 . Subjective justification of the confidence expressed in Phi 1:6 . How should he otherwise than cherish it, and that on the ground of his objective experience ( ), since it was to him, through his love to his readers, a duty and obligation! Not to cherish it would be wrong . “Caritas enim omnia sperat,” Pelagius.

As to , which, in the conception of the corresponding relation, states the ground , comp. on Phi 3:17 ; 1Co 1:6 ; Eph 1:4 ; Mat 6:11 .

On , comp. Act 4:19 ; Eph 6:1 ; Phi 4:8 ; Col 4:1 ; 2Pe 1:12 . A classical author would have written: (Herod. i. 39; Dem. 198. 8; Plat. Symp . p. 214 C), or: . (Herod. i. 32; Dem. 1469. 18, and frequently; Thuc. i. 40. 3).

] to have this feeling , this practical bent of mind in favour of you, by which is meant the confidence expressed in Phi 1:6 , and not his striving in prayer for the perfecting of his readers’ salvation (Phi 1:4 ), which the sense of the word does not admit of (in opposition to Weiss), as it is not equivalent to (comp. on Col 3:2 ). See besides, Huther, l.c . p. 405 f.

On , comp. Phi 4:10 ; 2Ma 14:8 ; Eur. Archel. fr . xxv. 2 f.; Plut. Phil. c. Flam . 3; on ., Gal 5:10 , . The special reference of the sense of : to be mindful about something , must have been suggested by the context, as in Phi 4:10 ; but is here insisted on by Hofmann, and that in connection with the error, that with the protasis of an apodosis is introduced. The is here perfectly general, cogitare ac sentire , but is characterized by as a , which Paul feels himself bound to cherish in the interest of the salvation of all his readers ( ).

] An expression of heartfelt love (comp. 2Co 7:3 ) on the part of the apostle towards his readers , not on the part of his readers towards him (Oeder, Michaelis, Storr, Rosenmller, am Ende, Flatt), thus making the subject; although the sing. (comp. Eph 4:18 ; Eph 5:19 ; Eph 6:5 ; Rom 1:21 ; 2Co 3:15 , and elsewhere) is not against this view, the position of the words is opposed to it, as is also the context, see Phi 1:8 . The readers are present to the apostle in his loving heart.

. . .] so that, accordingly, this state of suffering, and the great task which is incumbent on me in it, cannot dislodge you from my heart. See already Chrysostom and Pelagius. These words, . . ., set forth the faithful and abiding love, which even his heavy misfortunes cannot change into concern for himself alone. They contain, however, the two points, co-ordinated by ( as well as also ): (1) The position of the apostle, and (2) his employment in this position. The latter, which, through the non-repetition of the article before ., is taken as a whole (Buttmann, neut. Gr . p. 294 [E. T. 342]), is both antithetical , the defence of the gospel, and also thetical , the confirmation of it, that is, the corroboration of its truth by proof, testimony, etc., its verification; comp. Heb 6:16 ; Rom 15:8 ; Mar 16:20 ; Thucyd. i. 140. 6, iv. 87. 1; Plat. Polit . p. 309 C; Wis 5:18 . For an instance of this kind of during the earliest period of the apostle’s captivity at Rome, see Act 28:23 . Hofmann, taking a groundless objection to our explanation from the use of (see, however, Baeumlein, Partik . p. 225), refuses to connect the with the following ; he prefers to connect with the one , namely with the , another, namely an . This is an artificial conjunction of very different references of the , yielding the illogical formalism: I have you (1) in my heart , and (2) for my companions , etc. The latter would indeed be only a more precise qualitative definition of the former. The question, moreover, whether in . . . . Paul intended to speak of his judicial examination (Heinrichs, van Hengel), or of his extra-judicial action and ministry during his captivity, cannot be answered without arbitrariness, except by allowing that both were meant. For the words do not justify us in excluding the judicial defence (Wieseler, Chronol. d. apostol. Zeitalt . p. 430), since the might be addressed not merely to Jews and Judaists, but also to Gentile judges.

.] belongs to . . , and not to . only; the latter view would make . denote the personal vindication (Chrysostom, Estius, and others), but is decisively opposed by the non-repetition closely coupling the two words of the article before . But to interpret and as synonymous (Rheinwald), or to assume an for (Heinrichs), is logically incorrect, and without warrant in the connection. It is also contrary to the context (on account of ) to understand the . . as the actual confirmation afforded by the apostle’s sufferings (Chrysostom, Theodoret, Erasmus, and others).

. . .] characterizes the , and supplies a motive for the . . .: since you , etc. This love to you, unalterable even in my affliction, is based on the real sympathy , which results from all of you being joint-partakers with me in the grace. The emphasis is laid, primarily on . and then on , which is correlative with the previous . The idea of the grace which the apostle had received ( ) is defined solely from the connection, and that indeed by the two points immediately preceding, and . . . ., namely, as God’s gift of grace enabling them to suffer for the gospel (comp. Phi 1:29 f.; see also Act 5:41 ; 1Pe 2:19 ), and therewith to defend and confirm instead of falling away from and denying it. “Magnus in hac re honos, magna praemia” (Grotius). Paul knew that the experience of this grace for the setting forth of which the context itself amply suffices, without the need of any retrospective (as is Hofmann’s objection) had been vouchsafed not only to himself, but also to all his Philippian converts, who like him had had to suffer for Christ (Phi 1:29 f.); and thus, in his bonds, and whilst vindicating and confirming the gospel, conscious of the holy similarity in this respect between his and their experience, sympathetically and lovingly he bore them, as his fellow-sharers of this grace, in his heart. He knew that, whilst he was suffering, and defending and confirming the gospel, he had all his readers as , , , and that in virtue of the above-named grace of God, as a manifestation of which he had recognised his bonds, and his activity for the gospel in these bonds. Others interpret it much too generally and vaguely, looking at the tender and special references of the context, as the “gratiosa evangelii donatio” (Hoelemann, comp. Wolf, Heinrichs, de Wette, and others). Likewise without any more immediate reference to the context, and inappropriate, is its explanation of the apostolic office (Rom 1:5 , et al. ), the Philippians being said to be active promoters of this through their faith (see Theodore of Mopsuestia); along with which a reference is introduced to the assistance rendered (Storr, am Ende, Rosenmller, Flatt, Hofmann; comp. also Weiss) which assistance has come to be regarded as a (but see on Phi 1:5 ), as Hofmann expresses it. Those who feel dissatisfied that Paul does not mention at the very beginning of the epistle the assistance rendered to him, prescribe a certain line for the apostle; which, however, he does not follow, but gives expression first of all to his love for the Philippians in subjects of a higher and more general interest, and puts off his expression of thanks, properly so called, to the end of the epistle. Lastly, the translation gaudii (Vulgate, Itala, Ambrosiaster, Pelagius, Primasius, Sedulius) is derived from another reading ( ).

The in refers to , my joint-partakers (Phi 4:14 ) of the grace , thus combining . with a double genitive of the person and the thing, of the subject and the object (Khner, II. 1, p. 288; Winer, p. 180 [E. T. 239]), and placing it first with emphasis; for this joint fellowship is the point of the love in question.

As to the repetition of , see Matthiae, p. 1031, and on Col 2:13 ; comp. Soph. O. C . 1278, and Reisig in loc .

REMARK.

Whether . should be connected with the preceding (Chrysostom, Erasmus, Castalio, Luther, and many; also Huther), or with . . . . which follows (Beza, Calvin, Calovius, Cornelius a Lapide, Storr, Flatt, Lachmann, van Hengel, Tischendorf, Wiesinger, Ewald, Weiss, Hofmann, and others), cannot be determined. Still the former, as of a less periodic character, is more in harmony with the fervent tone of feeling. Besides, the repetition of betrays a break in the flow of thought after . .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

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

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

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

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

. ] The usual classical constructions are, , Herod. i. 39: , Plato, Legg. x. 897; , ib. i. 32. But Ellic. remarks, that there is nothing unclassical in the present usage; and compares Plato, Rep. i. 334, .

] viz. the confidence of Phi 1:6 .

] because it is an opinion involving their good: see ref. Calov. and Wolf understand . , ‘ to care for ,’ and to refer to the prayer, Phi 1:4 ; but unnaturally.

. ] reason why he was justified, &c. as above, is the subject, the object, as the context ( Php 1:8 ) clearly shews: not the converse, as Rosenm., al.

] Chrys. finely says, , ; , , , . , , , .

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

These words, , are most naturally taken with the foregoing (Chrys., al., Meyer, De W.), as punctuated in the text, not with the following (Calv., al.) . . . ., which render a reason for the whole, to .

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

Fuente: Henry Alford’s Greek Testament

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

[50] Lightfoot.

[51]hdrt. Theodoret.

[52]ohl. Wohlenberg.

[53] Lightfoot.

[54] Cambridge Greek Testament .

[55] Haupt.

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

[57] Bibelstudien

[58] Theologische Literaturzeitung .

Fuente: The Expositors Greek Testament by Robertson

meet = just, or right. App-191.

me. Emph.

of. App-104.

because. App-104. Php 1:2.

defence. Greek. apologia. See Act 22:1.

confirmation. Greek. bebaiosis. Only here and Heb 6:16. A legal term for a guarantee. So used in the Papyri

partakers, &c. = fellow-partakers with me of grace.

partakers. Greek. sunkoinonos. See Rom 11:17.

grace. App-184. A bond which unites all who receive it.

Fuente: Companion Bible Notes, Appendices and Graphics

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

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

. ] The usual classical constructions are, , Herod. i. 39: , Plato, Legg. x. 897; , ib. i. 32. But Ellic. remarks, that there is nothing unclassical in the present usage; and compares Plato, Rep. i. 334, .

] viz. the confidence of Php 1:6.

] because it is an opinion involving their good: see ref. Calov. and Wolf understand . , to care for, and to refer to the prayer, Php 1:4; but unnaturally.

. ] reason why he was justified, &c. as above, is the subject, the object, as the context (Php 1:8) clearly shews: not the converse, as Rosenm., al.

] Chrys. finely says, , ; , , , . , , , .

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

These words, , are most naturally taken with the foregoing (Chrys., al., Meyer, De W.), as punctuated in the text, not with the following (Calv., al.) . …, which render a reason for the whole, to .

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

Fuente: The Greek Testament

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

Fuente: Gnomon of the New Testament

Php 1:7

Php 1:7

even as it is right for me to be thus minded on behalf of you all,-[This confidence is accorded as their just due; not in mere charity, but in the love that springs from his experience of them. This implies strong proof of their sincerity and excellence.]

because I have you in my heart,-The ground for this was because he loved them dearly as the first fruits of his labor in Europe, now the most promising field, [and the depth of his love warrants the fullness of his confidence.]

inasmuch as, both in my bonds and in the defence and confirmation of the gospel, ye all are partakers with me of grace.-This love had been intensified by their love to him, both while he was a prisoner and while he was standing for the defense and confirmation of the gospel among strangers and amid bitter persecutions, they had shared his grace. They remembered him, prayed for him, sent to his help time and again, sent messengers to know his condition in prison, ministered to his wants (Php 2:25), and they themselves were bearing persecution for Christs sake. In doing and suffering these things they were partakers of his grace.

Fuente: Old and New Testaments Restoration Commentary

it is: 1Co 13:7, 1Th 1:2-5, 1Th 5:5, Heb 6:9, Heb 6:10

because: 2Co 3:2, 2Co 7:3

I have you in my heart: or, ye have me in your heart, Gal 5:6, 1Jo 3:14

as: Act 16:23-25, Act 20:23, Eph 3:1, Eph 4:1, Eph 6:20, Col 4:3, Col 4:18, 2Ti 1:8, 2Ti 2:9, Heb 10:33, Heb 10:34

and in: Phi 1:17, Phi 4:14

partakers of my: or, partakers with me of, Phi 1:5, 1Co 9:23, Heb 3:1, 1Pe 4:13, 1Pe 5:1

Reciprocal: Exo 28:30 – upon his heart Act 16:15 – If Act 19:33 – his Act 22:1 – my Rom 15:14 – I 1Co 9:3 – answer 2Co 1:7 – our Eph 3:19 – passeth 1Th 1:4 – Knowing 2Th 1:3 – are 2Ti 4:16 – answer Phm 1:17 – thou count 1Jo 1:3 – ye also Rev 1:9 – companion

Fuente: The Treasury of Scripture Knowledge

(Php 1:7.) -Even as it is right for me to think this on behalf of you all. The form , from , , belongs to the later Greek (Phrynichus, Lobeck, p. 426), and is probably of Alexandrian origin. Mat 21:6; Eph 1:4; 1Co 1:6. The verb is not to care for, as Wolf contends, nor, as van Hengel thinks, is it to be confined to the prayer- sine scrupulo interpretamur sicuti me decet hoc vobis omnibus appetere; scilicet, omni cura et precibus. In the interpretation of Storr, followed by Hoelemann, the accusative simply expresses manner-I give thanks to God, and offer prayer for all of you with joy, as indeed it becomes me thus to think concerning you. But it refers to the good opinion already expressed in the previous verse- . By the use of the apostle indicates that his opinion was favourable to them, and by he characterizes that opinion as one which it behoved him in the circumstances to entertain. Col 4:1; Eph 6:1. The mode of expression in classic Greek would be different- , Herodotus, 1:32; and , Herodotus, 1:39; Jelf, 669, 677.

-because I have you in my heart-the heart being the seat or organ of affection. 2Co 7:3. Am Ende, Oeder, Storr, and Rosenmller, reverse this interpretation-Because you have me in your heart. The position of the pronouns may warrant such a translation; but the apostle is writing of himself and of his relation to the church in Philippi. The expression denotes strong affection-as in Latin, in sinu gestare, Terent. Adelph. 4.5, 75; or, as in Ovid’s Trist. 5.2, 24, Te tamen in toto pectore semper habet. The apostle vindicates the favourable opinion he had formed of them from his love to them, as standing in a special relation towards him. Though this opinion sprang from his affection, it was still a right one- -and not one formed merely secundum legem caritatis, as van Hengel and Ellicott suppose.

The connection of the next clause is matter of dispute:-

, , -both in my bonds and in the defence and confirmation of the gospel, you all as being partakers with me of grace. Chrysostom, Meyer, De Wette, and Alford join the first clause to the preceding one:-Because I have you in my heart both in my bonds and in the defence and confirmation of the gospel. The sense is tolerable; but it does not harmonize with the course of thought. To say that he loves them in his bonds, and when he pleaded the cause of the gospel, is not assigning a reason why he thought so highly of them–but to say that they were partakers of his grace both in his bonds and in his evangelical labours, and as such beloved by him, is a proof that he was justified in forming and expressing such a good opinion and anticipation of them. He had thanked God for the ; and being assured that such a good work was divine in its origin, and would be carried on till the day of Christ, it became him to give utterance to this thought, on account of the affection he bore to them as participants with him of grace.

The apostle calls them -all of you as being fellow-partakers with me of grace. The reading gaudii in the Vulgate, and some Latin fathers, comes from the reading . The repetition of , though such a form is not used by the most correct writers (Bernhardy, 275), is only pleonastic in appearance, but really emphatic in nature, and made necessary by the length of the intervening sentence and the use of . Matthiae, 465, 4. The pronoun is most probably connected with the adjective , and not as by Rilliet with ; so that the rendering will not be as Alford gives it-partakers of my grace, but rather partakers with me of grace. Matthiae, 325; 405, 1. The construction of two genitives of different relations with a noun does not often happen. Winer, 30, 3. The is certainly not, as Rilliet makes it, reconnaissance, acknowledgments-and as certainly not the apostolic office, as Am Ende and Flatt take it-both explanations quite foreign to the order of thought. Nor can we understand the term simply and broadly of the grace of the gospel, as is done by Robinson, Hoelemann, Hemrichs, De Wette, and Alford. The previous clause limits the grace, or decides it to be that form of grace which is appropriate to imprisonment and evangelical labour. But we cannot, with Chrysostom, Calvin, Grotius, Estius, Rheinwald, and Meyer, restrict it to suffering, as we hold that the refers equally to with , for the fellowship, which is the leading idea, was not confined to suffering, but had existed from the first day to the present, and that entire period was not one of unbroken tribulation to the apostle. It is true that at that moment the apostle was in bonds, and in those bonds did defend and confirm the truth. But the idea seems to be that they had been copartakers of his grace in evangelical labour, and that such participation with him did not cease, even though he was a prisoner in Rome. For he says:-

-both in my bonds; and he adds-

, and in the defence and confirmation of the gospel. The use of -, indicates that the two clauses contain separate ideas, and that the one preceded by has the stress laid on it. Hartung, 1:98; Klotz, Devarius, 2.740; Winer, 53, 4. The genitive belongs to both substantives, which are not synonymous as Rheinwald supposes, and do not form a hendiadys as Am Ende and Heinrichs regard them- . The words are distinct in sense; the first meaning a pleading or defence as before a tribunal, Act 22:1; Act 25:16; or in a less authoritative mode, 1Co 9:3, 1Pe 3:15. It is needless to restrict the meaning to such a formal defence as is recorded in 2Ti 4:16. It was the apostle’s uniform work, on all times and occasions, to answer for the gospel against its adversaries, whether they impugned its doctrines or suspected its tendencies, libelled its preachers or called in question the facts and evidences on which it rested. But, as the non-repetition of the article shows, the defence and confirmation were closely connected, were but different aspects of one course of action. The first was more elementary, and the last more positive and advanced-the first warded off objections, and the second might consist of proofs. The confirmation resulted from the defence. The gospel stood out in power and demonstration, when its opponents were silenced, and the objections brought against it, no matter from what quarter, found to be groundless. That grace which had enabled the apostle to bear his chain, and to defend and confirm the gospel, was common to the Philippians with himself; therefore did he cherish them in his heart, and thank God for such fellowship. And he appends a further vindication of his sentiment.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 1:7. In the preceding verse Paul expresses his confidence in the perseverance of the Philippians to the end of life, thereby obtaining the continued favor of the Lord. He now affirms that such a feeling about them is meet or natural, and then gives his reason for the statement, nairely, that they were constant in their fellowship with him under the grace or favor of God. I have you in my heart. The marginal rendering of this is, “you have me in your heart.” I have consulted a number of translations and they are about equally divided between the two renderings. However, the Englishman’s Greek New Testament gives the same as the margin. Since that work is a literal word-for-word translation I would prefer its form of the rendering. The difference, though, is not great, for the thought is that Paul and the brethren had a heartfelt interest in each other with reference to the great work of the apostle. Bonds refers to the chain that made Paul a prisoner, but which did not keep him from making a defence of the Gospel, which refers primarily to the first proclamation of it. Confirmation means the assurances which the apostle gave of the truth of the preaching, which he accomplished through his Inspiration and miraculous power.

Fuente: Combined Bible Commentary

Php 1:7. even as it is right. The apostle has just grounds for the opinion which he has expressed. He has seen and valued Gods work within them, both from their behaviour towards himself and their labours for the spread of the Gospel, and hence he knows that the same grace which has been able to make him strong, has been bestowed upon them, and will continue to be given, because they have proved themselves worthy of it

for me to be thus minded. The phrase is the same which occurs below in Php 3:15, and is somewhat more than think. It implies a settled state of feeling which is not likely to be disturbed.

concerning you all. For though he was a stranger to many of them, yet the reports of Epaphroditus had assured him that the church was moved as it were by one spirit.

because I have you in my heart. The next verse shows that this is the true sense. The apostle longs after them all. He proceeds to give the reasons why they have such a hold upon his thoughts and affections.

inasmuch as both in my bonds and in the defence and confirmation of the gospel. These words have been taken in different senses, according as they have been thought to belong to what goes before, or to what follows them. Those who have joined them with the preceding words have given the sense as follows: I have you in my hearty both in my bonds; while I am here in my prison I do not forget you; and in my defence, when I am called upon to plead before the tribunal of Caesar, I do not forget you even there. In this sense the word for defence is used, 2Ti 4:16. But when this view of the words is taken, it becomes necessary to understand the whole of the last clause: when I plead before the Emperor and thus maintain the cause of the Gospel. But the Greek seems to require that both defence and confirmation should be closely joined with the words of the Gospel. It appears better, therefore, to take them as signifying that the Philippians have had the same kind of lot to bear as the apostle himself, and have joined with him in spirit in defending and confirming the Gospel of Christ. That they might be said to be sharers with him in his bonds, we can understand from the concluding verses of this chapter, where we read that it was given unto the Philippians in behalf of Christ (and therefore it might fitly be called a grace) not only to believe in Him, but also to suffer for His sake, and that they had themselves the same conflict which they had seen in Paul (when he was a prisoner at Philippi), and which they now heard to be in him.

ye are all partakers with me of grace. What has just been said is confirmed, because the verb, which in Php 1:29 is rendered it is given, is cognate with the noun here used for grace, and might for fulness sake be rendered it has been graciously given. That the God of all grace may call His servants to suffer for a while is seen from 1Pe 5:10. For as Christ was made perfect through sufferings, His servants may only look to be made perfect, stablished, strengthened, and settled by the same discipline.

Fuente: A Popular Commentary on the New Testament

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

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

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

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

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 7

In my bonds; referring to his confinement as a prisoner at Rome.–In the defence and confirmation of the gospel; in my efforts to defend and establish it.–Partakers of my grace. The meaning seems to be that, in all the scenes through which he had to pass in the exercise of his ministry, they were present to his thoughts, and spiritually united with him.

Fuente: Abbott’s Illustrated New Testament

1:7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my {e} bonds, and in the defence and confirmation of the gospel, ye all are partakers of my {f} grace.

(e) A true proof of a true knitting together with Christ.

(f) He calls his bonds “grace”, as though he had received some singular benefit.

Fuente: Geneva Bible Notes

Php 1:7-8 express the basis of Paul’s confidence that he just expressed (Php 1:6). They also develop the theme of partnership in the gospel.

How did Paul feel about the Philippians? He felt joyful (Php 1:4; cf. Php 1:9-11; cf. Php 1:25; cf. Php 1:27-28; Php 2:2; Php 2:12-18; Php 3:16-17; Php 4:17). The reason he said it was right for him to feel that way was the partnership in the gospel that they shared with him. The figurative use of "heart" (Gr. kardia) refers to the whole personality: intellect, emotions, and will, not just sentiment. [Note: Theological Dictionary of the New Testament, s.v. "kardia," by Friedrich Baumgartel and Johannes Behm, 3 (1965):605-14.] The Philippians were in Paul’s prayers (Php 1:3-4) and on his mind (not on his nerves). This is the proof that they were on his heart. Here is the first use of a key word in Philippians (Gr. phroneo) translated "to feel." The word means to hold a mind-set that expresses itself in proper action. Paul developed this concept later (cf. Php 2:1-5; Php 3:15; Php 3:19; Php 4:2; Php 4:10). The same "mind" is necessary if partners are to progress toward perfection (Php 1:6).

"The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts." [Note: A. T. Robertson, Word Pictures in the New Testament, 4:436.]

Even though many miles separated the writer and the original readers, Paul viewed their relationship as intimate since they shared salvation and their calling to spread the gospel. Not only were they bound together in the gospel (Php 1:5) but, more specifically, they were one in imprisonment and in the defense and confirmation of the gospel. The Philippians had not only been in prison with Paul in spirit, but they had been willing to associate with and minister to him in prison through Epaphroditus.

Defending and confirming the gospel are positive and negative aspects of proclaiming it. However, Paul may have meant more than that since these terms have legal connotations. A defense (Gr. apologia) elsewhere sometimes refers to a legal defense (e.g., Act 22:1; Act 25:16: 2Ti 4:16). Moreover confirming (Gr. bebaiosis) meant to guarantee security (e.g., Heb 6:16). Paul may have had his upcoming trial in mind. That occasion would be one more opportunity to herald the gospel. It was that great task that united Paul and the Philippians in such close bonds of fellowship.

"Partakers . . . with me" (NASB) and "you share . . . with me" (NIV) are translations of a Greek word (sugkoinonous) that means fellow partners. Paul and the Philippians partook together of the enabling grace that God provides for those who confirm and defend the gospel (cf. Php 1:29-30; Php 3:1; Php 4:4). Here Paul introduced the idea of suffering in the work of proclaiming the gospel, which he developed later.

"While suffering is not the dominant motif in Philippians, it constitutes the church’s primary historical context in Philippi and thus underlies much of the letter. . . .

"Second, opposition and suffering probably lie behind a further-seldom noted-major motif in the letter: Paul’s repeated emphasis on the believer’s sure future with its eschatological triumph." [Note: Fee, p. 30.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)