So that my bonds in Christ - Margin, "for." The meaning is, his bonds in the cause of Christ. He was imprisoned because he preached Christ (see the notes, Ephesians 6:20), and was really suffering because of his attachment to the Redeemer. It was not for crime, but for being a Christian for had he not been a Christian, he would have escaped all this. The manner of Paul's imprisonment was, that he was permitted to occupy a house by himself, though chained to a soldier who was his guard; Acts 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man always with him, to hear all he said, and to see all that he did? Who could well bear the feeling that he could never be alone - and never be at liberty to do anything without the permission of one too who probably had little disposition to be indulgent?

Are manifest - That is, it has become known that I am imprisoned only for the sake of Christ - Grotius. The true reason why I am thus accused and imprisoned begins to be understood, and this has awakened sympathy for me as an injured man. They see that it is not for crime, but that it is on account of my religious opinions, and the conviction of my innocence has spread abroad, and has produced a favorable impression in regard to Christianity itself. It must have been a matter of much importance for Paul to have this knowledge of the real cause why he was imprisoned go abroad. Such a knowledge would do much to prepare others to listen to what he had to say - for there is no man to whom we listen more readily than to one who is suffering wrongfully.

In all the palace - Margin, "Or, Caesar's court." Greek, ἐν ὅλῳ τῷ πραιτωρίῳ en holō tō praitōriō - in all the praetorium. This word properly denotes the general's tent in a camp; then the house or palace of a governor of a province, then any large hall, house, or palace. It occurs in the New Testament only in the following places: Matthew 27:27, where it is rendered "common hall"; Mark 15:16, rendered "Praetorium"; John 18:28, John 18:33; John 19:9; Acts 23:35, rendered "judgment hall"; and here in Philippians 1:13. It is employed to denote:

(1) the palace of Herod at Jerusalem, built with great magnificence at the northern part of the upper city, westward of the temple, and overlooking the temple;

(2) the palace of Herod at Caesarea, which was probably occupied by the Roman procurator; and,

(3) in the place before us to denote either the palace of the emperor at Rome, or the praetorian camp, the headquarters of the praetorian guards or cohorts.

These cohorts were a body of select troops instituted by Augustus to guard his person, and have charge of the city; see Robinson (Lexicon), Bloomfield, Rosenmuller, and some others, understand this of the praetorian camp, and suppose that Paul meant to say that the cause of his imprisonment had become known to all the band of the praetorians.

Grotius says that the usual word to denote the residence of the emperor at Rome was palatium - palace, but that those who resided in the provinces were accustomed to the word "praetorium," and would use it when speaking of the palace of the emperor. Chrysostom says that the palace of the emperor was called praetorium, by a Latin word derived from the Greek; see Erasmus in loc. Calvin supposes that the palace of Nero is intended. The question about the meaning of the word is important, as it bears on the inquiry to what extent the gospel was made known at Rome in the time of Paul, and perhaps as to the question why he was released from his imprisonment. It the knowledge of his innocence had reached the palace, it was a ground of hope that he might be acquitted; and if that palace is here intended, it is an interesting fact, as showing that in some way the gospel had been introduced into the family of the emperor himself. That the palace or residence of the emperor is intended here, may be considered at least probable from the following considerations:

(1) It is the name which would be likely to be used by the Jews who came up from Judea and other provinces, to denote the chief place of judgment, or the principal residence of the highest magistrate. So it was used in Jerusalem, in Cesarea, and in the provinces generally, to denote the residence of the general in the camp, or the procurator in the cities - the highest representative of the Roman power.

(2) if the remark of Chrysostom, above referred to, be well founded, that this was a common name given to the palace in Rome, then this goes far to determine the question.

(3) in Philippians 4:22, Paul, in the salutation of the saints at Rome to those of Philippi, mentions particularly those of "Caesar's household." From this it would seem that some of the family of the emperor had been made acquainted with the Christian religion, and had been converted. In what way the knowledge of the true cause of Paul's imprisonment had been circulated in the "palace," is not now known. There was, however, close intimacy between the military officers and the government, and it was probably by means of some of the soldiers or officers who had the special charge of Paul, that this had been communicated. To Paul, in his bonds, it must have been a subject of great rejoicing, that the government became thus apprised of the true character of the opposition which had been excited against him; and it must have done much to reconcile him to the sorrows and privations of imprisonment, that he was thus the means of introducing religion to the very palace of the emperor.

And in all other places - Margin, to all others. The Greek will bear either construction. But if, as has been supposed, the reference in the word praetorium is to the palace, then this should be rendered "all other places." It then means, that the knowledge of his innocence, and the consequences of that knowledge in its happy influence in spreading religion, were not confined to the palace, but were extended to other places. The subject was generally understood, so that it might be said that correct views of the matter pervaded the city, and the fact of his imprisonment was accomplishing extensively the most happy effects on the public mind.

My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general's tent, and at others, the emperor's palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor's household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar's household; Philippians 4:22.

So that my bonds in Christ,.... What he had more darkly hinted before, he more clearly expresses here; the things that happened to him were his bonds; he was now a prisoner at Rome and in chains; though he had the liberty of dwelling alone in his own hired house, and of his friends coming to see him and hear him, yet he was bound with a chain, and under the care and guard of a soldier continually, who held one end of it. These bonds of his were not for debt, which he took care not to run into, but chose rather to work with his own hands, and so ministering to his own and the necessities of others, that he might not eat any man's bread for nought; nor for any capital crime, as murder, or theft, or anything that was worthy of death or of bonds; but his bonds were in Christ, or for Christ's sake, for professing Christ and preaching his Gospel; he was a prisoner in the Lord, or for his sake; see Ephesians 4:1. The use of his sufferings, which is more generally signified in Philippians 1:12, is here and in Philippians 1:14 more particularly related, and the several instances of it given, these his bonds for the sake of Christ, he says,

are manifest in all the palace, and in all other places, or "my bonds are manifest in Christ", as the words may be read; that is, by the means of Christ, he causing them to be taken notice of by men, and some of the first rank: by his bonds being manifest may be meant he himself who was bound; who by his bonds became known to persons, to whom in all probability he would otherwise have remained unknown; as to Felix, and Festus, and King Agrippa, and others in Caesar's court: or the Gospel for the sake of which he was bound; this was made manifest and became known, not barely notionally, but savingly and experimentally; and even Christ himself the substance of it, for whom he was laid in bonds, by this means came to be known, "in all the palace". The Arabic version reads it, "in the palace of the emperor". The word "praetorium", here used, signifies sometimes the judgment hall, or court of judicature belonging to the Roman governors, as Herod and Pilate; see Acts 23:35; and if it designs any such court at Rome, then the sense is, that through the apostle's being sent a prisoner to Rome, and his cause heard in the praetorium, or judgment hall, he and the cause of his bonds came to be known by the judges in that court; and which might be the means of the conversion of some of them: sometimes it signifies the general's pavilion in the camp, and sometimes the emperor's palace at Rome, he being the chief "praetor", or magistrate; and so here it seems to design Nero's house or court, where the Gospel, through the apostle's bonds, had made its way to the conversion of many there; see Philippians 4:22; and in all other places; or as the Arabic version renders it, "with all other men"; for it may be understood either of men or places; and that Christ and his Gospel came to be known through the apostle's sufferings, not only in the court of judicature where his cause was tried, or in Caesar's palace, and to many of his courtiers, but in other places in Rome, and parts of the empire, and to many persons there, both Jews and Gentiles; so that what was intended for the disadvantage of the Gospel, proved for the service of it.

My bonds in Christ are manifest (τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι)

Bonds and Christ, in the Greek, are too far apart to be construed together. Better, as Rev., my bonds became manifest in Christ. His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ.

In all the palace (ἐν ὅλῳ τῷ πραιτωρίῳ)

Rev., throughout the whole praetorian guard. So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The other explanations are, the imperial residence on the Palatine, so A.V.; the praetorian barracks attached to the palace, so Eadie, Ellicott, Lumby, and Alford; the praetortan camp on the east of the city, so Meyer.

The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its precincts lodgings for prisoners under military custody, so that Paul could dwell "in his own hired house," Acts 28:30. This would be difficult to explain on the assumption that Paul was confined in the barracks or within the palace precincts.

The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him praetoriae cohortes, praetorian cohorts, in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen. On completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (a.d. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine.

The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Ephesians 6:20, he uses the specific word for the coupling-chain. His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard.

In all other places (τοῖς λοιποῖς πᾶσιν)

Rev., correctly, to all the rest; that is, to all others besides the Praetorians.

So that my bonds {h} in Christ are manifest in all the {i} palace, and in all other places;

(h) For Christ's sake.

(i) In the emperor's court.

1:13 So that my bonds in Christ are manifest in all the palace. Throughout the whole Praetorian guard in the Revised Version. The praetorian camp was the great military camp of a body of soldiers stationed permanently at Rome, called the praetorian guards. Paul, as a military prisoner, was under charge of its commander, the praefect. The necessity of reporting regularly would make him well known, and would give him many opportunities to preach Christ there and elsewhere. Compare Ac 28:16.

1:13 My bonds in Christ - Endured for his sake. Have been made manifest - Much taken notice of. In the whole palace - Of the Roman emperor.

in Christ: or, for Christ

the palace: or, Caesar's court

in all other...: or, to all others

Margin the palace

Or, Caesar's court. Phil 4:22.

13. my bonds in Christ-rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.

palace-literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which Php 4:22 shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Ac 28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See [2379]Introduction.

in all other places-so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.

1:12-20 The apostle was a prisoner at Rome; and to take off the offence of the cross, he shows the wisdom and goodness of God in his sufferings. These things made him known, where he would never have otherwise been known; and led some to inquire after the gospel. He suffered from false friends, as well as from enemies. How wretched the temper of those who preached Christ out of envy and contention, and to add affliction to the bonds that oppressed this best of men! The apostle was easy in the midst of all. Since our troubles may tend to the good of many, we ought to rejoice. Whatever turns to our salvation, is by the Spirit of Christ; and prayer is the appointed means of seeking for it. Our earnest expectation and hope should not be to be honoured of men, or to escape the cross, but to be upheld amidst temptation, contempt, and affliction. Let us leave it to Christ, which way he will make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by living to his honour in working for him, or dying to his honour in suffering for him.