Philippians
From the 1599 Geneva Bible Notes
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Php 1:1
1:1 Paul {1} and Timotheus,
the servants of Jesus Christ, to all the saints in Christ Jesus which are at
Philippi, with the {a} bishops and deacons:
(1) The Paul's point in
writing this epistle, is to strengthen and encourage the Philippians by all
means possible, not to faint, but more than that, to go forward. And first
of all he commends their former deeds, to exhort them to go forward: which
thing he says he fully hopes they will do, and that by the testimony of
their abundant charity. But in the meantime he refers all things to the
grace of God.
(a) By the bishops are meant both the pastors who have the dispensation of
the word, and the elders that govern: and by deacons are meant those that
were stewards of the treasury of the Church, and had to look after the poor.
Php 1:5
1:5 For your {b} fellowship
in the gospel from the {c} first day until now;
Php 1:6
1:6 Being confident of this
very thing, that he which hath begun a good work in you will perform [it]
until the {d} day of Jesus Christ:
(d) The Spirit of God will
not forsake you to the very latter end, until your mortal bodies will appear
before the judgment of Christ to be glorified.
Php 1:7
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.
Php 1:8
1:8 {2} For God is my record,
how greatly I long after you all in the bowels of Jesus Christ.
(2) He declares his good
will towards them, in addition showing by what means they may chiefly be
strengthened and encouraged, that is, by continual prayer.
Php 1:9
1:9 {3} And this I pray, that
your love may abound yet more and more in knowledge and [in] all judgment;
(3) He shows what thing we
ought to chiefly desire, that is, first of all that we may increase in the
true knowledge of God (so that we may be able to discern things that differ
from one another), and also in charity, that even to the end we may give
ourselves to truly good works, to the glory of God by Jesus Christ.
Php 1:11
1:11 Being filled with the
{g} fruits of righteousness, which are by Jesus Christ, unto the glory and
praise of God.
(g) If righteousness is the
tree, and good works the fruits, then the papists are truly deceived indeed,
when they say that works are the cause of righteousness.
Php 1:12
1:12 {4} But I would ye
should understand, brethren, that the things [which happened] unto me have
fallen out rather unto the furtherance of the gospel;
(4) He prevents the offence
that might come by his persecution, by which different ones took occasion to
disgrace his apostleship. And to these he answers, that God has blessed his
imprisonment in such a way, that he has by that means become more famous,
and the dignity of the Gospel by this occasion is greatly enlarged, although
not all men are happy with it, yet it has enlarged indeed.
Php 1:13
1:13 So that my bonds {h} in
Christ are manifest in all the {i} palace, and in all other [places];
Php 1:14
1:14 And many of the brethren
in the Lord, waxing confident by my bonds, are much more bold to speak the {k}
word without fear.
(k) The Gospel is called
the word, to set forth the excellence of it.
Php 1:16
1:16 The one preach Christ of
contention, not {l} sincerely, supposing to add affliction to my bonds:
Php 1:18
1:18 {5} What then?
notwithstanding, every way, whether in {m} pretence, or in truth, Christ is
preached; and I therein do rejoice, yea, and will rejoice.
(5) He shows by setting
forth his own example, that the end of our afflictions is true joy, and this
results through the power of the Spirit of Christ, who he gives to those
that ask.
(m) Under a false pretence and disguise: for they make Christ a cloak for
their ambition and envy.
Php 1:20
1:20 {6} According to my
earnest expectation and [my] hope, that in nothing I shall be ashamed, but
[that] with all boldness, as always, [so] now also Christ shall be magnified
in my body, whether [it be] by life, or by death.
(6) We must continue even
to the end, with great confidence, having nothing before our eyes except for
Christ's glory alone, whether we live or die.
Php 1:22
1:22 {7} But if I live in the
{n} flesh, this [is] the fruit of my labour: yet what I shall choose I wot
not.
(7) An example of a true
shepherd, who considers more how he may profit his sheep, than he considers
any benefit of his own whatsoever.
(n) To live in this mortal body.
Php 1:27
1:27 {8} Only let your
conversation be as it becometh the gospel of Christ: that whether I come and
see you, or else be absent, I may hear of your affairs, that ye {o} stand fast
in one spirit, with one mind striving together for the faith of the gospel;
(8) Having set down those
things before in manner of a preface, he descends now to exhortations,
warning them first of all to consent both in doctrine and mind, and
afterward, that being thus knit together with those common bonds, they
continue through the strength of faith to bear all adversity in such a way,
that they allow nothing unworthy of the profession of the Gospel.
(o) The word signifies to stand fast in, and it is proper to wrestlers, that
stand fast and do not move their feet back at all.
Php 1:28
1:28 {9} And in nothing
terrified by your adversaries: which is to them an evident token of perdition,
but to you of salvation, and that of God.
(9) We ought not to be
discouraged but rather encouraged by the persecutions which the enemies of
the Gospel imagine and practise against us: seeing that the persecutions are
certain witnesses from God himself both of our salvation, and of the
destruction of the wicked.
Php 1:29
1:29 {10} For unto you it is
given in the behalf of Christ, not only to believe on him, but also to suffer
for his sake;
(10) He proves his
statement that persecution is a token of our salvation, because it is a gift
of God to suffer for Christ, which gift he bestows upon his own, as he does
the gift of faith.
Php 1:30
1:30 {11} Having the same
conflict which ye saw in me, and now hear [to be] in me.
Php 2:1
2:1 If {1} [there be]
therefore any consolation in {a} Christ, if any comfort of love, if any
fellowship of the Spirit, if any {b} bowels and mercies,
(1) A most earnest request
to remove all those things, by which that great and special consent and
agreement is commonly broken, that is, contention and pride, by which it
comes to pass that they separate themselves from one another.
(a) Any Christian comfort.
(b) If any seeking of inward love.
Php 2:2
2:2 Fulfil ye my joy, that ye
be likeminded, having the {c} same love, [being] of one accord, of one mind.
Php 2:5
2:5 {2} Let this mind be in
you, which was also in Christ Jesus:
(2) He sets before them a
most perfect example of all modesty and sweet conduct, Christ Jesus, whom we
ought to follow with all our might: who abased himself so much for our
sakes, although he is above all, that he took upon himself the form of a
servant, that is, our flesh, willingly subject to all weaknesses, even to
the death of the cross.
Php 2:6
2:6 Who, being in the {d}
form of God, {e} thought it not robbery to be {f} equal with God:
(d) Such as God himself is,
and therefore God, for there is no one in all parts equal to God but God
himself.
(e) Christ, that glorious and everlasting God, knew that he might rightfully
and lawfully not appear in the base flesh of man, but remain with majesty
fit for God: yet he chose rather to debase himself.
(f) If the Son is equal with the Father, then is there of necessity an
equality, which Arrius that heretic denies: and if the Son is compared to
the Father, then is there a distinction of persons, which Sabellius that
heretic denies.
Php 2:7
2:7 But made himself of {g}
no reputation, and took upon him the {h} form of a servant, and was made in
the likeness of men:
(g) He brought himself from
all things, as it were to nothing.
(h) By taking our manhood upon him.
Php 2:9
2:9 {3} Wherefore God also
hath highly exalted him, and given him a {i} name which is above every name:
(3) He shows the most
glorious even of Christ's submission, to teach us that modesty is the true
way to true praise and glory.
(i) Dignity and high distinction, and that which accompanies it.
Php 2:10
2:10 That at the name of
Jesus {k} every knee should bow, of [things] in heaven, and [things] in earth,
and [things] under the earth;
Php 2:11
2:11 And [that] {l} every
tongue should confess that Jesus Christ [is] Lord, to the glory of God the
Father.
Php 2:12
2:12 {4} Wherefore, my
beloved, as ye have always obeyed, not as in my presence only, but now much
more in my absence, {m} work out your own salvation with fear and trembling.
(4) The conclusion: we must
go on to salvation with humility and submission by the way of our vocation.
(m) He is said to make an end of his salvation who runs in the race of
righteousness.
Php 2:13
2:13 {5} For it is God which
worketh in you both {n} to will and to do of [his] good pleasure.
(5) A most sure and
grounded argument against pride, because we have nothing in us praiseworthy,
but it comes from the free gift of God, and is outside of us, for we do not
have ability or power, so much as to will well (much less to do well),
except only by the free mercy of God.
(n) The reason why we are not statues; and yet we do not will well by
nature, but only because God has made of our wicked will a good will.
Php 2:14
2:14 {6} Do all things
without murmurings and disputings:
(6) He describes modesty by
the contrary effects of pride, teaching us that it is far both from all
malicious and secret or inward hatred, and also from open contentions and
brawlings.
Php 2:15
2:15 {7} That ye may be
blameless and harmless, the sons of God, without rebuke, in the midst of a
crooked and perverse nation, among whom ye shine as lights in the world;
(7) To be short, he
requires a life without fault, and pure, so that being enlightened with the
word of God, they may shine in the darkness of this world.
Php 2:16
2:16 Holding forth the {o}
word of life; {8} that I may rejoice in the day of Christ, that I have not run
in vain, neither laboured in vain.
(o) The Gospel is called
the word of life, because of the effects which it produces.
(8) Again he urges them forward, setting before them his true apostolic care
that he had for them: in addition comforting them to the end that they
should not be sorry for the greatness of his afflictions, no, not even if he
should die to make perfect their sacrifice with his blood, as it were with a
drink offering.
Php 2:17
2:17 Yea, and if I be offered
upon the {p} sacrifice and service of your faith, I joy, and rejoice with you
all.
(p) As if he said, I
brought you Philippians to Christ, and my desire is that you present
yourselves a living sacrifice to him, and then it will not grieve me to be
offered up as a drink offering, to accomplish this your spiritual offering.
Php 2:19
2:19 {9} But I trust in the
Lord Jesus to send Timotheus shortly unto you, that I also may be of {q} good
comfort, when I know your state.
(9) Moreover, he
strengthens and encourages their minds both by sending back Epaphroditus to
them, whose fidelity towards them, and great pains in helping him, he
commends: and also promising to send Timothy shortly to them, by whose
presence they will receive great benefit. And he hopes also himself to come
shortly to them, if God wills.
(q) May be confirmed in the joy of my mind.
Php 2:21
2:21 For {r} all seek their
own, not the things which are Jesus Christ's.
Php 2:30
2:30 Because for the {s} work
of Christ he was nigh unto death, not regarding his life, to supply your lack
of service toward me.
(s) He calls here the work
of Christ the visiting of Christ, being poor and in bonds in the person of
Paul.
Php 3:1
3:1 Finally, {1} my brethren,
rejoice in the Lord. {2} To write the {a} same things to you, to me indeed
[is] not grievous, but for you [it is] safe.
(1) A conclusion of those
things which have been said before, that is, that they go forward cheerfully
in the Lord.
(2) A preface to the next admonition that follows, to take good heed and
beware of false apostles, who join circumcision with Christ, (that is to
say, justification by works, with free justification by faith), and beat
into men's head the ceremonies which are abolished, instead of true
exercises of godliness and charity. And he calls them dogs, as profane
barkers, and evil workmen, because they neglected true works and did not
teach the true use of them. To be short, he calls them concision, because in
urging circumcision, they cut off themselves and others from the Church.
(a) Which you have often times heard from me.
Php 3:2
3:2 Beware of dogs, beware of
evil workers, beware of the {b} concision.
(b) He alludes to
circumcision; and while they were boasting in it, they broke apart the
Church.
Php 3:3
3:3 {3} For we are the
circumcision, which worship God in the spirit, and rejoice in Christ Jesus,
and have no confidence {c} in the flesh.
(3) He shows that we ought
to use true circumcision, that is, the circumcision of the heart, so that by
cutting off all wicked affections by the power of Christ, we may serve God
in purity of life.
(c) In outward things which do not at all pertain to the soul.
Php 3:4
3:4 {4} Though I might also
have confidence in the flesh. If any other man thinketh that he hath whereof
he might trust in the flesh, I more:
(4) He does not doubt to
prefer himself even according to the flesh, before those perverse zealous
urgers of the Law, that all men may know that he does with good judgment of
mind, consider of little worth all of those outward things. For he who has
Christ lacks nothing, and confidence in our works cannot stand with the free
justification in Christ by faith.
Php 3:7
3:7 But what things were {d}
gain to me, those I counted loss for Christ.
Php 3:8
3:8 Yea doubtless, and I
count {e} all things [but] loss for the excellency of the knowledge of Christ
Jesus my Lord: for whom I have suffered the loss of all things, and do count
them [but] dung, that I may {f} win Christ,
(e) He shuts out all works,
those that go before, as well as those that come after faith.
(f) That in their place I might get Christ, and from a poor man become rich,
so far am I from losing anything at all.
Php 3:9
3:9 And be found in {g} him,
{h} not having mine own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by faith:
(g) In Christ: for those
that are found outside of Christ are subject to condemnation.
(h) That is, to be in Christ, to be found not in a man's own righteousness,
but clothed with the righteousness of Christ imputed to him.
Php 3:10
3:10 {5} That I may {i} know
him, and the power of his resurrection, and the {6} fellowship of his
sufferings, being made conformable unto his death;
(5) This is the end of
righteousness by faith with regard to us, that by the power of his
resurrection we may escape from death.
(i) That I may indeed feel him, and have an experience of him.
(6) The way to that eternal salvation is to follow Christ's steps by
afflictions and persecutions, until we come to Christ himself, who is our
mark at which we aim, and receive that reward to which God calls us in him.
And the apostle sets these true exercises of godliness against those vain
ceremonies of the Law, in which the false apostles put the sum of godliness.
Php 3:11
3:11 If by any means I might
attain unto the {k} resurrection of the dead.
(k) To everlasting life,
which follows the resurrection of the saints.
Php 3:12
3:12 Not as though I had
already attained, either were already perfect: but I follow after, if that I
may apprehend that for which also I am {l} apprehended of Christ Jesus.
(l) For we run only as far
forth as we are laid hold on by Christ, that is, as God gives us strength,
and shows us the way.
Php 3:15
3:15 {7} Let us therefore, as
many as be {m} perfect, be thus minded: and if in any thing ye be otherwise
minded, God shall reveal even this unto you.
(7) The conclusion of this
exhortation standing upon three members: the first is, that those who have
profited in the truth of this doctrine should continue in it. The second is,
that if there are any who are yet ignorant and do not understand these
things, and who doubt of the abolishing of the Law, they should cause no
trouble, and should be gently waited for, until they also are instructed by
the Lord. The third is, that they judge the false apostles by their fruits:
in which he does not doubt to set forth himself as an example.
(m) He said before that he was not perfect. So that in this place he calls
those perfect who have somewhat profited in the knowledge of Christ and the
Gospel, whom he sets against the rude and ignorant, as he himself expounds
in Php 3:16 .
Php 3:18
3:18 {8} (For many walk, of
whom I have told you often, and now tell you even weeping, [that they are] the
enemies of the cross of Christ:
(8) He shows what the false
apostles truly are, not from malice or ambition, but with sorrow and tears,
that is, because being enemies of the Gospel (for that is joined with
persecuting it) they regard nothing else, but the benefits of this life:
that is to say, that abounding in peace, and quietness, and all worldly
pleasures, they may live in great estimation among men, whose miserable end
he forewarned them of.
Php 3:19
3:19 Whose {n} end [is]
destruction, whose God [is their] belly, and [whose] {o} glory [is] in their
shame, who mind earthly things.)
Php 3:20
3:20 {9} For our conversation
is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
(9) He sets against these
fellows true pastors who neglect earthly things, and aspire to heaven only,
where they know that even in their bodies they will be clothed with that
eternal glory, by the power of God.
Php 4:1
4:1 Therefore, {1} my
brethren dearly beloved and longed for, my joy and {a} crown, so stand fast in
the {b} Lord, [my] dearly beloved.
(1) A rehearsal of the
conclusion: that they bravely continue until they have gotten the victory,
trusting in the Lord's strength.
(a) My honour.
(b) In that unification of which the Lord is the bond.
Php 4:2
4:2 {2} I beseech Euodias,
and beseech Syntyche, that they be of the same mind in the Lord.
(2) He also calls on some
by name, partly because they needed private exhortation, and partly also to
stir up others to be more prompt and ready.
Php 4:3
4:3 And I intreat thee also,
true yokefellow, help those women which laboured with me in the gospel, with
Clement also, and [with] other my fellowlabourers, whose names [are] in the
{c} book of life.
(c) God is said, after the
manner of men, to have a book, in which the names of his elect are written,
to whom he will give everlasting life. Ezekiel calls it the writing of the
house of Israel, and the secret of the Lord; Eze 13:9 .
Php 4:4
4:4 {3} Rejoice in the {d}
Lord alway: [and] again I say, Rejoice.
(3) He adds particular
exhortations: and the first is, that the joy of the Philippians should not
be hindered by any afflictions that the wicked imagine and work against
them.
(d) So is the joy of the world distinguished from our joy.
Php 4:5
4:5 {4} Let your {e}
moderation be known unto all men. {5} The Lord [is] at hand.
(4) The second is, that
taking all things in good part, they behave themselves moderately with all
men.
(e) Your quiet and settled mind.
(5) The taking away of an objection: we must not be anxious because of
impatience, seeing that God is at hand to give us help in time for all our
miseries.
Php 4:6
4:6 {6} Be careful for
nothing; but in every thing by prayer and supplication with {f} thanksgiving
let your requests be made known unto God.
(6) The third is, that we
are not too anxious for anything, but with sure confidence give God thanks,
and desire from him whatever we have need of, that with a quiet conscience
we may wholly and with all our hearts submit ourselves to him.
(f) So David began very often with tears, but ended with thanksgiving.
Php 4:7
4:7 And the {g} peace of God,
which passeth all understanding, shall keep your {h} hearts and minds through
Christ Jesus.
(g) That great quietness of
mind, which God alone gives in Christ.
(h) He divides the mind into the heart, that is, into that part which is the
seat of the will and affections, and into the higher part, by which we
understand and reason about matters.
Php 4:8
4:8 {7} Finally, brethren,
whatsoever things are true, whatsoever things {i} [are] honest, whatsoever
things [are] just, whatsoever things [are] pure, whatsoever things [are]
lovely, whatsoever things [are] of good report; if [there be] any virtue, and
if [there be] any praise, think on these things.
(7) A general conclusion,
that as they have been taught both in word and example, so they build their
lives to the rule of all holiness and righteousness.
(i) Whatever things are such that they beautify and set you apart with a
holy gravity.
Php 4:10
4:10 {8} But I rejoiced in
the Lord greatly, that now at the last your care of me hath flourished again;
wherein ye were also careful, but ye lacked opportunity.
(8) He witnesses that their
liberality was acceptable to him, with which they helped him in his extreme
poverty: but yet so moderating his words, that he might declare himself void
of all suspicion of dishonesty, and that he has a mind content both with
prosperity and adversity, and to be short, that he rests himself only in the
will of God.
Php 4:11
4:11 Not that I speak in
respect of {k} want: for I have learned, in whatsoever state I am, [therewith]
to be content.
Php 4:12
4:12 I know both how to be
{l} abased, and I know how to abound: every where and in all things I am {m}
instructed both to be full and to be hungry, both to abound and to suffer
need.
(l) He uses a general word,
and yet he speaks but of one type of cross, which is poverty, for poverty
commonly brings all types of discomforts with it.
(m) This is a metaphor taken from holy things or sacrifices, for our life is
like a sacrifice.
Php 4:15
4:15 {9} Now ye Philippians
know also, that in the {n} beginning of the gospel, when I departed from
Macedonia, no church communicated with me as concerning giving and receiving,
but ye only.
(9) He witnesses that he
remembers also their former benefits, and again puts away sinister suspicion
of greedy desire, in that that he received nothing from anyone else.
(n) At the beginning, when I preached the Gospel among you.
Php 4:17
4:17 {10} Not because I
desire a gift: but I desire fruit that may abound to your account.
(10) He witnesses again
that he admits well of their benefit, not so much for his own sake as for
theirs, because they gave it not so much to him, as they offered it to God
as a sacrifice, of which the Lord himself will not be forgetful.
Php 4:18
4:18 But I have all, and
abound: I am full, having received of Epaphroditus the things [which were
sent] from you, an {o} odour of a sweet smell, a sacrifice acceptable,
wellpleasing to God.
Php 4:22
4:22 All the saints salute
you, chiefly they that are of {p} Caesar's household.
