And having this confidence, I know that I shall abide, and continue with you all, for your furtherance and joy of faith:

“He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love.”

“Having set forth the doubt and the arguments on both sides, here he resolves the doubt. And first, as though choosing one part, he foretells his future coming to them so far as it concerns himself; second, he shows what is required on their part, at the place *only worthily*, etc. Likewise the first is divided into three: first he sets forth his future coming; second he shows the fruit of it; third he explains that fruit. He says therefore: after it was said above that to remain in the flesh is necessary for your sake, and that my life is fruitful for you, *I know* — namely, for this reason, that I shall remain — but this as one trusting in God. Prov. 18: *the just man, trusting, is like a lion*, etc. *I shall stay and I shall remain*, that is, I shall live, and live long. But on the contrary, he was put to death shortly afterward by Nero. I respond: it must be said that the epistle was made, or written, in the first year of his imprisonment, which was the first year of Nero. Hence afterward he lived seven years. *To all of you*, that is, for the benefit of all of you. 1 Cor. 10:33: *not seeking what is useful to me, but what is useful to many, that they may be saved*. *And this for your progress*, that is, that through my exhortation you may progress in faith and rejoice over my life which you have heard of — but you would rejoice more if I were present. Rom. 1:11: *for I long to see you*, etc. Then he explains what he had said, saying *that your rejoicing*, etc., that is, if it be granted that I come to you again, the result is that I may be an abundant joy to you. Eph. 3:20: *but to him who is able to do all things more abundantly than we ask or understand*, etc. *And this in Christ Jesus*, because this very fact, that they rejoiced over him, was on account of Christ. Philem. 20: *may I enjoy you in the Lord*, etc. Then when he says *only worthily*, etc., he shows what is required on their part. And concerning this he does three things: first he states this requirement; second he makes clear the benefit that follows from it; third he explains it. He says therefore that only this is required on their part, that they conduct themselves worthily in the Gospel of Christ, namely, according to what befits such a teaching. 1 Thess. 2:12: *we testified, that you should walk worthily of God, who called you into his kingdom and glory*, etc. Col. 1:10: *that you walk worthily of God*, etc. *So that whether when I come and see you, or being absent, I may hear good things about you.* And this is a joy to me. 1 Jn. 3: *I have no greater grace than these, than to hear that my children walk in truth*, etc. And now in particular he asks of them, first unity, second constancy, at the place *and in nothing*, etc. Now for the saints a threefold unity is necessary: namely, of love; hence he says *I may hear about you*, namely, that you *stand in one spirit*, which is through love. Eph. 4:3: *solicitous to keep the unity of the spirit in the bond of peace*. And 1 Cor. 6:17: *but he who cleaves to the Lord is one spirit*. Likewise, of concord; hence he says *of one mind*, that is, having one will and one spirit. Acts 4:32: *of the multitude of believers there was one heart and one soul*. Ps. 67:7: *who makes those of one manner to dwell in a house*, etc. Likewise, of cooperation; hence he says *working together*, etc., namely, that one should help another. To this pertains what is said in 1 Kings 25:1: *all Israel was gathered together, and they mourned him*, namely Samuel. Prov. 18:19: *a brother who is helped by a brother is like a fortified city*. Second, he asks for constancy, at the place *and in nothing*, etc. And first he leads them to fortitude; second he gives the reason. He says therefore *and in nothing*, etc.; because they can do nothing except insofar as God permits. Lk. 21:18: *a hair of your head shall not perish*. Ps. 1:3: *his leaf shall not fall*, etc. Is. 51:12: *who are you, that you should fear a mortal man, and a son of man, who shall wither like grass?* Now the reason is threefold: the first is taken from the fruit of tribulation; the second from the twofold gift of God; the third from its author. He says therefore *be not terrified*, because there is *a fruit* for you — that is, the very persecution which, in them, that is, in those persecuting, is a cause of perdition, is for you a cause of salvation. Matt. 16:25: *whoever wishes to save his soul shall lose it*, etc. Jn. 12:25: *he who loves his soul shall lose it*. Hos. 12: *your destruction is from you, Israel; your help is only from me*, etc. *And this from God*, by whom it has been given to you as a gift, that you endure tribulations patiently. The second reason, *that you may believe in him*. Eph. 2:8: *for by grace you are saved through faith*, which is a great and first gift. And also that *you suffer for him*, which is a greater gift, namely, that you take up Christ's cause, as it were his athletes. Acts 5:41: *the apostles went rejoicing from the presence of the Council*, etc. If therefore it is useful and honorable, act therefore bravely. The third reason is taken from example, because he treats them in the same way as us, who are the firstfruits of the faithful. And therefore he says *having the same struggle, such as you also saw in me*, namely among you, when I was stripped and beaten at Philippi on account of the pythoness who was freed, Acts 16:16f.: *and now you have heard about me, who am in chains*.”

“And having this confidence, I know that I shall abide,.... In the flesh, in the body, live a little longer in the world. These words must be understood either of a certain infallible knowledge, arising from a divine revelation, and a firm persuasion and confidence founded upon that which the apostle had, of his being delivered from his bonds, and spared a little longer for further usefulness among the churches; and accordingly some have thought that he was after this set at liberty, and travelled through several countries preaching the Gospel, and after that was committed to prison and suffered death; but of this there is no sufficient proof: or rather therefore of a conjectural knowledge arising from the present state of things, and his view of it; being willing to hope, and persuade himself that he should be delivered from his confinement, and his life be spared for the good of the interest of Christ, and the glory of his name; it being what his heart was set upon, and he was very desirous of: and continue with you all; not only with the Philippians, but other saints, and other churches, who were dear to him, and he to them; though he may mean more especially these believers: for your furtherance, or "profiting"; in divine and spiritual things, in the knowledge of Christ, and the truths of the Gospel: and joy of faith; for the furtherance, or increase of that joy which faith is attended with, and which springs from it; for true solid joy springs from faith in the person, blood, righteousness, and atonement of Christ; and is what may be increased, and is often done by and through the ministry of the word, and the ministers of the Gospel; who do not pretend to a dominion over the faith of men, only to be helpers of their joy, as they sometimes are, as also of their faith, which as it comes by hearing is increased the same way. The phrase is Jewish; mention is made in the writings of the Jews (f) of , "the joy of faith", (f) Zohar in Gen. fol. 113. 4. & in Exod. fol. 36. 4.”

“Having this confidence, I know that I shall abide - Convinced that it is necessary that I should live longer, for the spreading and defense of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released. For your furtherance - In the way of righteousness. And joy of faith - And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.”

“And having this confidence. In effect St. Paul escaped this first danger, for after having remained two years at Rome, he was taken from his confinement. (Calmet) — I know (or am persuaded, as in the Greek) that I shall remain….by my coming to you again. This is one argument that this epistle was written during his first imprisonment at Rome: yet this is not agreed upon by the interpreters, and especially whether he ever returned again to Philippi. (Witham)”