Filipi 1:1

Salutation

1:1 From Paul ¹  and Timothy, slaves ²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³  with the overseers ⁴  and deacons.

Filipi 1:4

1:4 I always pray with joy in my every prayer for all of you

Filipi 1:7-8

1:7 For ⁵  it is right for me to think this about all of you, because I have you in my heart, ⁶  since both in my imprisonment ⁷  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁸  together with me. 1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.

Filipi 1:15-17

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 1:16 The latter do so from love because they know that I am placed here for the defense of the gospel. 1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ⁹ 

Filipi 1:25

1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ¹⁰  and joy in the faith, ¹¹ 

[1:1]  ¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:7]  ⁵ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ⁶ tn Or possibly “because you have me in your heart.”

[1:7]  ⁷ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ⁸ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:17]  ⁹ tn Grk “thinking to cause trouble to my bonds.”

[1:25]  ¹⁰ tn Grk “for your progress.”

[1:25]  ¹¹ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.