(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 Philippians 2:2; Philippians 2:5; Philippians 3:15; Philippians 3:19; Philippians 4:2; Philippians 4:10), as also in the Epistle to the Romans (Romans 8:5; Romans 11:20; Romans 12:3; Romans 12:16; Romans 14:16; Romans 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, 2Corinthians 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 gospel"--that is, with his pleading for it against objections, and establishment of it by positive teaching--on the ground stated in Philippians 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 Philippians 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 Philippians 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 grace--i.e., of the privilege described in Ephesians 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, Philippians 1:29; "To you it is given"--that is (in the original), "given as a grace"--not only to believe on Him, but also to suffer for His sake."

Verse 7. - Even as it is meet for me to think this of you all. It is meet; rather, just, right. To think this; to entertain this confidence concerning you. Because I have you in my heart; or, because you have me in your heart. But the order of the words, and ver. 8, make the first rendering the more probable. His love for them increases his confidence. Inasmuch as both in my bonds, and in the defence and confirmation of the gospel. These words may be taken with the preceding, "I have you in my heart during my imprisonment and defense." So Chrysostom, whose words are very striking: Οὕτω γάρ ἐστι τυραννικὸν ὁ ἔρως ὁ πνευματικὸς ὡς μηδενὶ παραχωρεῖν καιρῷ. But it is, perhaps, more natural to take them with the following. Ye all are partakers of my grace; rather, ye all are partakers with me of the grace. They were partakers of the grace of God given to him in his bonds and in his work. The like grace was given to them both for the passive and active sides of the Christian life - both in endurance of suffering and in propagating the gospel. Thus there seems to be no reference in the words "defense and confirmation" to his public defense before Caesar (which probably had not yet taken place), but generally to his work of preaching the gospel, which was both apologetic, meeting the objections of adversaries, and aggressive, asserting the truth.

1:1-7 The highest honour of the most eminent ministers is, to be servants of Christ. And those who are not really saints on earth, never will be saints in heaven. Out of Christ, the best saints are sinners, and unable to stand before God. There is no peace without grace. Inward peace springs from a sense of Divine favour. And there is no grace and peace but from God our Father, the fountain and origin of all blessings. At Philippi the apostle was evil entreated, and saw little fruit of his labour; yet he remembers Philippi with joy. We must thank our God for the graces and comforts, gifts and usefulness of others, as we receive the benefit, and God receives the glory. The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. But we may always be confident God will perform his good work, in every soul wherein he has really begun it by regeneration; though we must not trust in outward appearances, nor in any thing but a new creation to holiness. People are dear to their ministers, when they receive benefit by their ministry. Fellow-sufferers in the cause of God should be dear one to another.Even as it is meet for me to think this of you all,.... Some connect these words with Philippians 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.