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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; Philemon 4:22.

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 Phlippians 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 Phlippians 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.

Paul's letter to the Philippians, like the one to the Colossians, was written while he was a prisoner at Rome. The church at Philippi had sent gifts to Paul by the hand of Epaphroditus, whom Paul calls “my brother, and companion in labor, and fellow soldier, but your messenger, and he that ministered to my wants.” While in Rome, Epaphroditus was sick, “nigh unto death: but God had mercy on him,” Paul wrote, “and not on him only, but on me also, lest I should have sorrow upon sorrow.” Hearing of the sickness of Epaphroditus, the believers at Philippi were filled with anxiety regarding him, and he decided to return to them. “He longed after you all,” Paul wrote, “and was full of heaviness, because that ye had heard that he had been sick.... I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.” AA 479.1

By Epaphroditus, Paul sent the Philippian believers a letter, in which he thanked them for their gifts to him. Of all the churches, that of Philippi had been the most liberal in supplying Paul's wants. “Now ye Philippians know also,” the apostle said in his letter, “that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.” AA 479.2

“Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ: 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 bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace. For God is my record, how greatly I long after you all.... And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offense till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.” AA 480.1

The news of their unjust imprisonment and miraculous deliverance was noised about through all that region, and brought the apostles and their ministry before the notice of a large number who would not otherwise have been reached. Christianity was placed upon a high plane, and the converts to the faith were greatly strengthened.—The Spirit of Prophecy 3:385, 386. RC 343.6

When to all appearance Paul was able to do the least, then it was that the truth found an entrance into the royal palace. Not Paul's masterly sermons before these great men, but his bonds attracted their attention. Through his captivity he was a conqueror for Christ. The patience and meekness with which he submitted to his long and unjust confinement set these men to weighing character. Sending his last message to his loved ones in the faith, Paul gathers up with his words the greetings from these saints in Caesar's household to the saints in other cities.—The Signs of the Times, February 21, 1900. RC 358.6

The gospel has ever achieved its greatest success among the humbler classes. “Not many wise men after the flesh, not many mighty, not many noble, are called.” 1 Corinthians 1:26. It could not be expected that Paul, a poor and friendless prisoner, would be able to gain the attention of the wealthy and titled classes of Roman citizens. To them vice presented all its glittering allurements and held them willing captives. But from among the toilworn, want-stricken victims of their oppression, even from among the poor slaves, many gladly listened to the words of Paul and in the faith of Christ found a hope and peace that cheered them under the hardships of their lot. AA 461.1

Yet while the apostle's work began with the humble and the lowly, its influence extended until it reached the very palace of the emperor. AA 461.2