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Text -- Philippians 1:23-30 (NET)

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1:23 I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far, 1:24 but it is more vital for your sake that I remain in the body. 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 and joy in the faith, 1:26 so that what you can be proud of may increase because of me in Christ Jesus, when I come back to you. 1:27 Only conduct yourselves in a manner worthy of the gospel of Christ so that– whether I come and see you or whether I remain absent– I should hear that you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, 1:28 and by not being intimidated in any way by your opponents. This is a sign of their destruction, but of your salvation– a sign which is from God. 1:29 For it has been granted to you not only to believe in Christ but also to suffer for him, 1:30 since you are encountering the same conflict that you saw me face and now hear that I am facing.
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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 1:23 - -- I am in a strait ( sunechomai ). "I am held together."Present passive indicative of the common compound verb sunechō , to hold together, to hem tog...

I am in a strait ( sunechomai ).

"I am held together."Present passive indicative of the common compound verb sunechō , to hold together, to hem together as in Luk 8:45. "I am hemmed in on both sides"(Lightfoot).

Robertson: Phi 1:23 - -- Betwixt the two ( ek tōn duo ). "From the two (sides)."Pressure to live on, pressure to die and be with Christ.

Betwixt the two ( ek tōn duo ).

"From the two (sides)."Pressure to live on, pressure to die and be with Christ.

Robertson: Phi 1:23 - -- To depart ( eis to analusai ). Purpose clause, eis to and the aorist active infinitive analusai , old compound verb, to unloose (as threads), to br...

To depart ( eis to analusai ).

Purpose clause, eis to and the aorist active infinitive analusai , old compound verb, to unloose (as threads), to break up, to return (Luk 12:36, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. kataluō in 2Co 5:1 for tearing down the tent.

Robertson: Phi 1:23 - -- Very far better ( pollōi mallon kreisson ). Double comparative (triple Lightfoot calls it because of pollōi ) like Isocrates and the Koiné[289...

Very far better ( pollōi mallon kreisson ).

Double comparative (triple Lightfoot calls it because of pollōi ) like Isocrates and the Koiné[28928]š often. See note on 2Co 7:13 for perissoterōs mallon . Pollōi is the instrumental case of measure (by much).

Robertson: Phi 1:24 - -- In the flesh ( en tēi sarki ). So B D G, but Aleph A C do not have en . Unnecessary with epimenō , to abide by (common verb).

In the flesh ( en tēi sarki ).

So B D G, but Aleph A C do not have en . Unnecessary with epimenō , to abide by (common verb).

Robertson: Phi 1:25 - -- And abide with you all ( kai paramenō pāsin humin ). Common Pauline idiom to repeat the simple verb (menō ) as a compound (paramenō , future...

And abide with you all ( kai paramenō pāsin humin ).

Common Pauline idiom to repeat the simple verb (menō ) as a compound (paramenō , future active indicative), old verb, to remain beside followed by locative case. See same idiom in chairō , sunchairō (Phi 2:17).

Robertson: Phi 1:26 - -- In Christ Jesus in me ( en Christōi Iēsou en emoi ). "In Christ Jesus"as the basis for the glorying (kauchēma ), "in me"as the instance in poi...

In Christ Jesus in me ( en Christōi Iēsou en emoi ).

"In Christ Jesus"as the basis for the glorying (kauchēma ), "in me"as the instance in point.

Robertson: Phi 1:26 - -- Through my presence ( dia tēs emēs parousias ). The word so often used of the second coming of Christ, but here in its ordinary sense as in Phi 2...

Through my presence ( dia tēs emēs parousias ).

The word so often used of the second coming of Christ, but here in its ordinary sense as in Phi 2:12; 1Co 16:17.

Robertson: Phi 1:27 - -- Let your manner of life ( politeuesthe ). Old verb from politēs , citizen, and that from polis , city, to be a citizen, to manage a state’ s a...

Let your manner of life ( politeuesthe ).

Old verb from politēs , citizen, and that from polis , city, to be a citizen, to manage a state’ s affairs, to live as a citizen. Only twice in N.T., here and Act 23:1. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word "conversation"which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, "Only do ye live as citizens."

Robertson: Phi 1:27 - -- Striving ( sunathlountes ). Rather, "striving together"as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian fa...

Striving ( sunathlountes ).

Rather, "striving together"as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian faith to produce energetic individualities"(Rainy). "Striving in concert"(Lightfoot).

Robertson: Phi 1:27 - -- For the faith ( tēi pistei ). For the teaching of the gospel, objective sense of pistis (faith).

For the faith ( tēi pistei ).

For the teaching of the gospel, objective sense of pistis (faith).

Robertson: Phi 1:28 - -- Affrighted ( pturomenoi ). Present passive participle of pturō , old verb, to frighten. The metaphor is of a timid or scared horse and from ptoeō...

Affrighted ( pturomenoi ).

Present passive participle of pturō , old verb, to frighten. The metaphor is of a timid or scared horse and from ptoeō (ptoa , terror). "Not startled in anything."

Robertson: Phi 1:28 - -- By the adversaries ( hupo tōn antikeimenōn ). These men who were lined up against (present middle participle of antikeimai ) may have been Jews ...

By the adversaries ( hupo tōn antikeimenōn ).

These men who were lined up against (present middle participle of antikeimai ) may have been Jews or Gentiles or both. See note on 2Th 2:4 for this late verb. Any preacher who attacks evil will have opposition.

Robertson: Phi 1:28 - -- Evident token ( endeixis ). Old word for proof. See note on 2Co 8:24; Rom 3:25. "An Attic law term"(Kennedy) and only in Paul in N.T.

Evident token ( endeixis ).

Old word for proof. See note on 2Co 8:24; Rom 3:25. "An Attic law term"(Kennedy) and only in Paul in N.T.

Robertson: Phi 1:28 - -- Perdition ( apōleias ). "Loss"in contrast with "salvation"(sōtērias ).

Perdition ( apōleias ).

"Loss"in contrast with "salvation"(sōtērias ).

Robertson: Phi 1:28 - -- And that ( kai touto ). Idiomatic adverbial accusative. "It is a direct indication from God. The Christian gladiator does not anxiously await the sig...

And that ( kai touto ).

Idiomatic adverbial accusative. "It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd"(Lightfoot).

Robertson: Phi 1:29 - -- In the behalf of Christ ( to huper Christou ). Literally, "the in behalf of Christ."But Paul divides the idea and uses the article to again both with...

In the behalf of Christ ( to huper Christou ).

Literally, "the in behalf of Christ."But Paul divides the idea and uses the article to again both with pisteuein and with paschein . Suffering in behalf of Christ is one of God’ s gifts to us.

Robertson: Phi 1:30 - -- Conflict ( agōna ). Athletic or gladiatorial contest as in 1Ti 6:12; 2Ti 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1Th 2:2) as now they ...

Conflict ( agōna ).

Athletic or gladiatorial contest as in 1Ti 6:12; 2Ti 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1Th 2:2) as now they have heard about it in Rome.

Vincent: Phi 1:23 - -- I am in a strait betwixt two ( συνέχομαι ἐκ τῶν δύο ) See on 2Co 5:14. The picture is that of a man pressed on both side...

I am in a strait betwixt two ( συνέχομαι ἐκ τῶν δύο )

See on 2Co 5:14. The picture is that of a man pressed on both sides. Lit. I am held together , so that I cannot incline either way. Betwixt two , lit., from the two . The pressure comes from both sides. Note the article, the two, the two considerations just mentioned, departing or abiding in the flesh.

Vincent: Phi 1:23 - -- Having a desire Lit., the desire: my desire, as expressed in Phi 1:21, for death with its gain.

Having a desire

Lit., the desire: my desire, as expressed in Phi 1:21, for death with its gain.

Vincent: Phi 1:23 - -- To depart ( ἀναλῦσαι ) The verb means originally to unloose , undo again . So of Penelope's web: " During the night she undid ...

To depart ( ἀναλῦσαι )

The verb means originally to unloose , undo again . So of Penelope's web: " During the night she undid it" (Homer, " Odyssey," ii., 105). Of loosing a ship from her moorings: of breaking up a camp. So 2 Macc. 9:1. Antiochus, having entered Persepolis, and having attempted to rob the temple and to hold the city, was put to flight by the inhabitants, and broke up (ἀναλελυκὼς ) and came away with dishonor. We have the same figure in popular usage of one who changes his residence: " He broke up at Chicago and removed to New York." Paul's metaphor here is the military one, to break camp . Compare 2Co 5:1, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1Ti 1:19, of those " who concerning the faith have made shipwreck ;" at Eph 4:14, " tossed as by waves, and borne about by every wind." Κυβερνήσεις governments , 1Co 12:28 (see note), is from κυβερνάω to steer .

Vincent: Phi 1:23 - -- To be with Christ Compare 2Co 5:6, 2Co 5:8; Act 7:59; 1Th 4:14, 1Th 4:17.

To be with Christ

Compare 2Co 5:6, 2Co 5:8; Act 7:59; 1Th 4:14, 1Th 4:17.

Vincent: Phi 1:23 - -- Which is far better ( πολλῷ μᾶλλον κρεῖσσον ) Lit., much more better . For similar cumulative expressions, see on...

Which is far better ( πολλῷ μᾶλλον κρεῖσσον )

Lit., much more better . For similar cumulative expressions, see on 2Co 4:17. The best texts insert γὰρ for . So Rev., for it is very far better .

Vincent: Phi 1:24 - -- To abide in the flesh ( ἐπιμένειν ἐν τῇ σαρκὶ ) See on Col 1:23. To abide by the flesh. Compare Rom 6:1; Rom 11:2...

To abide in the flesh ( ἐπιμένειν ἐν τῇ σαρκὶ )

See on Col 1:23. To abide by the flesh. Compare Rom 6:1; Rom 11:22, Rom 11:23.

Vincent: Phi 1:25 - -- Furtherance See on Phi 1:12.

Furtherance

See on Phi 1:12.

Vincent: Phi 1:25 - -- Of faith Rev., in the faith . To be connected with both furtherance and joy . For promoting your faith and your joy in believing. For jo...

Of faith

Rev., in the faith . To be connected with both furtherance and joy . For promoting your faith and your joy in believing. For joy of faith , compare Rom 15:13.

Vincent: Phi 1:26 - -- Rejoicing ( καύχημα ) The matter of rejoicing, wrought through your faith.

Rejoicing ( καύχημα )

The matter of rejoicing, wrought through your faith.

Vincent: Phi 1:26 - -- In Christ Jesus for me ( ἐν Χριστῷ Ἱησοῦ ἐν ἐμοὶ ) Construe in Christ Jesus with may abound , not wit...

In Christ Jesus for me ( ἐν Χριστῷ Ἱησοῦ ἐν ἐμοὶ )

Construe in Christ Jesus with may abound , not with rejoicing . Christ is conceived as the element in which the matter of rejoicing grows and abounds. For me , better, as Rev, in me . The conjunction of the two phrases in Christ , in me , is somewhat confusing Paul's presence is the immediate cause of their christian joy; hence in me ; but their rejoicing in Paul is in Christ - a joy evolved within the sphere of life in Christ, and peculiar to those only to whom to live is Christ.

Vincent: Phi 1:26 - -- Coming ( παρουσίας ) Rev., better, presence .

Coming ( παρουσίας )

Rev., better, presence .

Vincent: Phi 1:27 - -- Only This one thing I urge as the only thing needful.

Only

This one thing I urge as the only thing needful.

Vincent: Phi 1:27 - -- Let your conversation be ( πολιτεύεσθε ) Only here in Paul's writings, and elsewhere only Act 23:1. The verb means to be a ci...

Let your conversation be ( πολιτεύεσθε )

Only here in Paul's writings, and elsewhere only Act 23:1. The verb means to be a citizen . Lit., Be citizens worthily of the Gospel . Rev., Let your manner of life be . Margin, Behave as citizens . Compare Eph 3:19, and see on Phi 3:20. The exhortation contemplates the Philippians as members of the christian commonwealth . The figure would be naturally suggested to Paul by his residence in Rome, and would appeal to the Philippians as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale.

Vincent: Phi 1:27 - -- Ye stand fast ( στήκετε ) Compare Eph 6:13; 2Th 2:15. For the verb, see on Joh 1:26; see on Joh 8:44.

Ye stand fast ( στήκετε )

Compare Eph 6:13; 2Th 2:15. For the verb, see on Joh 1:26; see on Joh 8:44.

Vincent: Phi 1:27 - -- Spirit - mind ( πνεύματι - ψυχῇ ) See on Rom 8:4; see on Rom 11:3.

Spirit - mind ( πνεύματι - ψυχῇ )

See on Rom 8:4; see on Rom 11:3.

Vincent: Phi 1:27 - -- Striving together for the faith ( συναθλοῦντες τῇ πίστει ) The verb occurs only here and Phi 4:3. The figure is that ...

Striving together for the faith ( συναθλοῦντες τῇ πίστει )

The verb occurs only here and Phi 4:3. The figure is that of an athletic contest, and is in keeping with standfast . Not to be rendered striving in concert with the faith , thus personifying faith , and making the faith signify the gospel teaching . For the faith as christian doctrine, see on Act 6:7. Faith is to be taken in its usual subjective sense of trust in Christ or in the Gospel . Together refers to the mutual striving of the Philippians; not to their striving in concert with Paul.

Vincent: Phi 1:28 - -- Terrified ( πτυρόμενοι ) Only here in the New Testament. Properly of the terror of a startled horse. Thus Diodorus Siculus, speaking ...

Terrified ( πτυρόμενοι )

Only here in the New Testament. Properly of the terror of a startled horse. Thus Diodorus Siculus, speaking of the chariot-horses of Darius at the battle of Issus: " Frightened (πτυρόμενοι ) by reason of the multitude of the dead heaped round them, they shook off their reins" (xvii. 34). Plutarch says: " The multitude is not easy to handle so that it is safe for any one to take the reins; but it should be held sufficient, if, not being scared by sight or sound, like a shy and fickle animal, it accept mastery."

Vincent: Phi 1:28 - -- Which is ( ἥτις ἐστὶν ) Seeing that it is.

Which is ( ἥτις ἐστὶν )

Seeing that it is.

Vincent: Phi 1:28 - -- An evident token ( ἔνδειξις ) Only here, Rom 3:25, Rom 3:26; 2Co 8:24. Lit., a pointing out . Used in Attic law of a writ of ...

An evident token ( ἔνδειξις )

Only here, Rom 3:25, Rom 3:26; 2Co 8:24. Lit., a pointing out . Used in Attic law of a writ of indictment . A demonstration or proof .

Vincent: Phi 1:28 - -- To you of salvation ( ὑμῖν ) Read ὑμῶν of you . Rev., of your salvation .

To you of salvation ( ὑμῖν )

Read ὑμῶν of you . Rev., of your salvation .

Vincent: Phi 1:28 - -- And that of God Rev., from God (ἀπό ). Lightfoot finds here an allusion, in accord with striving together , to the sign of life or de...

And that of God

Rev., from God (ἀπό ). Lightfoot finds here an allusion, in accord with striving together , to the sign of life or death given by the populace in the amphitheater when a gladiator was vanquished, by turning the thumbs up or down. " The christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great Director of the contest Himself has given him a sure token of deliverance."

Vincent: Phi 1:29 - -- It is given - to suffer for His sake ( ἐχαρίσθη τὸ ὑπὲρ - αὐοτῦ πάσχειν ) Every word here is signific...

It is given - to suffer for His sake ( ἐχαρίσθη τὸ ὑπὲρ - αὐοτῦ πάσχειν )

Every word here is significant. Suffering is a gift of grace . " It is given" should be " it was given," referring to the gift bestowed when they became Christians. Suffering was the marriage-gift when they were espoused to Christ: the bounty when they enlisted in His service. Becoming one with Him they entered into the fellowship of His suffering (Phi 3:10). The gift was not suffering as such . Its meaning and value lay in its being for His sake . The Macedonian churches, and the Philippian church especially, were preeminently suffering churches. See 2Co 8:2.

Vincent: Phi 1:30 - -- Conflict ( ἀγῶνα ) An athletic contest. See on striving , Col 1:29, and compare striving together , Phi 1:27.

Conflict ( ἀγῶνα )

An athletic contest. See on striving , Col 1:29, and compare striving together , Phi 1:27.

Vincent: Phi 1:30 - -- Ye saw In his sufferings at Philippi, Acts 16, see 1Th 2:2.

Ye saw

In his sufferings at Philippi, Acts 16, see 1Th 2:2.

Vincent: Phi 1:30 - -- Hear Concerning my imprisonment.

Hear

Concerning my imprisonment.

Wesley: Phi 1:23 - -- Out of bonds, flesh, the world.

Out of bonds, flesh, the world.

Wesley: Phi 1:23 - -- In a nearer and fuller union. It is better to depart; it is far better to be with Christ.

In a nearer and fuller union. It is better to depart; it is far better to be with Christ.

Wesley: Phi 1:25 - -- By a prophetic notice given him while he was writing this.

By a prophetic notice given him while he was writing this.

Wesley: Phi 1:25 - -- And doubtless he did see them after this confinement.

And doubtless he did see them after this confinement.

Wesley: Phi 1:27 - -- Be careful for this, and nothing else.

Be careful for this, and nothing else.

Wesley: Phi 1:27 - -- With the most perfect unanimity.

With the most perfect unanimity.

Wesley: Phi 1:27 - -- With united strength and endeavours.

With united strength and endeavours.

Wesley: Phi 1:27 - -- For all the blessings revealed and promised therein.

For all the blessings revealed and promised therein.

Wesley: Phi 1:28 - -- Namely, their being adversaries to the word of God, and to you the messengers of God.

Namely, their being adversaries to the word of God, and to you the messengers of God.

Wesley: Phi 1:28 - -- That they are in the high road to perdition; and you, in the way of salvation.

That they are in the high road to perdition; and you, in the way of salvation.

Wesley: Phi 1:29 - -- As a special token of God's love, and of your being in the way of salvation.

As a special token of God's love, and of your being in the way of salvation.

Wesley: Phi 1:30 - -- When I was with you, Act 16:12, Act 16:19, &c.

When I was with you, Act 16:12, Act 16:19, &c.

JFB: Phi 1:23 - -- The oldest manuscripts read, "But." "I know not (Phi 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having...

The oldest manuscripts read, "But." "I know not (Phi 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 2Ti 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [BISHOP PEARSON]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (Heb 12:24), [BENGEL].

JFB: Phi 1:24 - -- To continue somewhat longer.

To continue somewhat longer.

JFB: Phi 1:24 - -- Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heav...

Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.

JFB: Phi 1:25 - -- Translate, "And being confident of this."

Translate, "And being confident of this."

JFB: Phi 1:25 - -- By prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Phi 2:23). He doubtless returned ...

By prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Phi 2:23). He doubtless returned from his first captivity to Philippi (Heb 13:19; Phm 1:22).

JFB: Phi 1:25 - -- Greek, "joy in your faith."

Greek, "joy in your faith."

JFB: Phi 1:26 - -- Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have be...

Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Phi 1:19) through my presence again among you." ALFORD makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Phi 2:16), answers plainly to "your rejoicing in respect to me" here.

JFB: Phi 1:27 - -- Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves ...

Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [BENGEL].

JFB: Phi 1:27 - -- (Compare Phi 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' Heb 12:22, 'the heaven...

(Compare Phi 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' Heb 12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Eph 2:19) be," &c.

JFB: Phi 1:27 - -- So Phi 1:30. "Hear," in order to include both alternatives, must include the meaning know.

So Phi 1:30. "Hear," in order to include both alternatives, must include the meaning know.

JFB: Phi 1:27 - -- Your state.

Your state.

JFB: Phi 1:27 - -- The fruit of partaking of the Holy Spirit (Eph 4:3-4).

The fruit of partaking of the Holy Spirit (Eph 4:3-4).

JFB: Phi 1:27 - -- Rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural anti...

Rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [BENGEL].

JFB: Phi 1:27 - -- With united effort.

With united effort.

JFB: Phi 1:28 - -- Literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.

Literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.

JFB: Phi 1:28 - -- Your not being terrified.

Your not being terrified.

JFB: Phi 1:28 - -- If they would only perceive it (2Th 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition,...

If they would only perceive it (2Th 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.

JFB: Phi 1:28 - -- The oldest manuscripts read, "of your salvation"; not merely your temporal safety.

The oldest manuscripts read, "of your salvation"; not merely your temporal safety.

JFB: Phi 1:29 - -- Rather, a proof that this is an evident token from God of your salvation, "Because," &c.

Rather, a proof that this is an evident token from God of your salvation, "Because," &c.

JFB: Phi 1:29 - -- Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Eph 2:8), not wrought in the soul by the will of man, but by th...

Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Eph 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Joh 1:12-13).

JFB: Phi 1:29 - -- "To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal sa...

"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.

JFB: Phi 1:30 - -- (Act 16:12, Act 16:19, &c.; 1Th 2:2). I am "in nothing terrified by mine adversaries" (Phi 1:29), so ought not ye. The words here, "ye saw . . . and ...

(Act 16:12, Act 16:19, &c.; 1Th 2:2). I am "in nothing terrified by mine adversaries" (Phi 1:29), so ought not ye. The words here, "ye saw . . . and . . . hear," answer to "I come and see you, or else . . . hear" (Phi 1:27).

Clarke: Phi 1:23 - -- For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus gl...

For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men

Clarke: Phi 1:23 - -- Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι . It appears to be a metaphor ta...

Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι . It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire αναλυσαι, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer’ s business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive

Clarke: Phi 1:23 - -- Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior , Vulgate; much more better. The reader will at once see...

Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior , Vulgate; much more better. The reader will at once see that the words are very emphatic.

Clarke: Phi 1:24 - -- To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glor...

To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.

Clarke: Phi 1:25 - -- 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 G...

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

Clarke: Phi 1:25 - -- For your furtherance - In the way of righteousness

For your furtherance - In the way of righteousness

Clarke: Phi 1:25 - -- 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 f...

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.

Clarke: Phi 1:26 - -- That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is o...

That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.

Clarke: Phi 1:27 - -- Let your conversation be as it becometh the Gospel - The apostle considers the Church at Philippi as a free or imperial city, which possesses great ...

Let your conversation be as it becometh the Gospel - The apostle considers the Church at Philippi as a free or imperial city, which possesses great honors, dignities, and privileges; and he exhorts them to act, αξιως, worthy of or suitably to those honors and privileges. This is the idea that is expressed by the word πολιτευεσθε, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ’ s imperial city, the Church. The apostle resumes the same metaphor, Phi 3:20 : ἡμων - το πολιτευμα εν ουρανοις ὑπαρχει· For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King

Clarke: Phi 1:27 - -- Whether I come and see you - Leaving the matter still in doubt as to them, whether he should again visit them

Whether I come and see you - Leaving the matter still in doubt as to them, whether he should again visit them

Clarke: Phi 1:27 - -- In one spirit - Being all of one mind under the influence of the Holy Ghost

In one spirit - Being all of one mind under the influence of the Holy Ghost

Clarke: Phi 1:27 - -- Striving together - Συναθλουντες· Wrestling together, not in contention with each other, but in union against the enemies of the Gosp...

Striving together - Συναθλουντες· Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith - the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.

Clarke: Phi 1:28 - -- In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution

In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution

Clarke: Phi 1:28 - -- Which is to them - Ἡτις αυτοις εστιν . Some very judicious critics consider ἡτις as referring to πιστις, the faith ...

Which is to them - Ἡτις αυτοις εστιν . Some very judicious critics consider ἡτις as referring to πιστις, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.

Clarke: Phi 1:29 - -- Unto you it is given in the behalf of Christ - Ὑμιν εχαρισθη· To you it is graciously given; it is no small privilege that God has ...

Unto you it is given in the behalf of Christ - Ὑμιν εχαρισθη· To you it is graciously given; it is no small privilege that God has so far honored you as to permit you to suffer on Christ’ s account. It is only his most faithful servants that he thus honors. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of salvation to them who are thus exercised.

Clarke: Phi 1:30 - -- Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, s...

Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal

1.    It was no small encouragement to these persons

(1.) That whatever sufferings they met with they were supported under them

(2.) That they suffered in the same cause in which their illustrious apostle was suffering

(3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind

(4.) That all these sufferings were sanctified to their eternal good

2.    And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ’ s sake, is most eminently honored by his Creator.

Calvin: Phi 1:23 - -- 23.For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the b...

23.For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us.

Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; “I desire to die, because I will, by this means, come into immediate connection with Christ.” In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (Luk 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience.

To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death — that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us, (Luk 17:21,) and Christ dwells in us by faith, (Eph 3:17,) and has promised that he will be with us even unto the end of the world, (Mat 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2Co 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ’s presence on being set free from the body.

Calvin: Phi 1:25 - -- 25.And having this confidence. Some, reckoning it an inconsistent thing that the Apostle 82 should acknowledge himself to have been disappointed of h...

25.And having this confidence. Some, reckoning it an inconsistent thing that the Apostle 82 should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.

Calvin: Phi 1:26 - -- 26.That your glorying. The expression which he employs, ἐν ἐμόι, I have rendered de me (as to me,) because the preposition is made use ...

26.That your glorying. The expression which he employs, ἐν ἐμόι, I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum , (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum , (According to Christ,) or Christiane , (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (1Co 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (Psa 7:8.)

Calvin: Phi 1:27 - -- 27.Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as tho...

27.Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.” When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.

That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam , (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam , (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit. ” We need not, however, feel anxiety as to particular terms, when the meaning is evident.

Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.

Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek (συναθλοῦντες τὣ πίστει) is ambiguous. The old interpreter renders it Collaborantes fidei , (laboring together with the faith.) 83 Erasmus renders it Adiuvantes fidem , (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.” In this way the particle σύν, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (Eph 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.

Calvin: Phi 1:28 - -- 28.And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, 84 that they may not be thrown into confus...

28.And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, 84 that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.

Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (2Th 1:5,) and instead of ἔνδειξιν, which we have here, he in that passage makes use of the term ἔνδειγμα 85 This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. 86 For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (Mat 21:44.)

And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions 87 are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! 88 And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. 89 But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! 90

Calvin: Phi 1:29 - -- 29.To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the ...

29.To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, 91 is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly — for Christ’s sake, or at least that they are given to us on the ground of Christ’s grace; by which he excludes every idea of merit.

This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ.

Calvin: Phi 1:30 - -- 30.Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same m...

30.Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict.

Defender: Phi 1:27 - -- A more modern way of saying this is: "Let your civic behavior be becomingly appropriate to your allegiance to the gospel." One who professes salvation...

A more modern way of saying this is: "Let your civic behavior be becomingly appropriate to your allegiance to the gospel." One who professes salvation from sin and who has received imputed righteousness should live in a victoriously godly life style."

Defender: Phi 1:29 - -- This normal Christian experience of being persecuted in some way or other for our Christian testimony has actually been granted (literally "graced") t...

This normal Christian experience of being persecuted in some way or other for our Christian testimony has actually been granted (literally "graced") to us as a privilege. "We suffer with him, that we may be also glorified together" (Rom 8:17). "If we suffer, we shall also reign with Him" (2Ti 2:12). "Rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy." (1Pe 4:13)."

TSK: Phi 1:23 - -- in : 2Sa 24:14; 1Th 2:1, 1Th 2:13; Luk 12:50; 2Co 6:12 a desire : Luk 2:29, Luk 2:30; Joh 13:1; 2Co 5:8; 2Ti 4:6 with : Job 19:26, Job 19:27; Psa 49:1...

TSK: Phi 1:24 - -- Phi 1:22, Phi 1:25, Phi 1:26; Joh 16:7; Act 20:29-31

TSK: Phi 1:25 - -- confidence : Phi 2:24; Act 20:25 for : Luk 22:32; Joh 21:15-17; Act 11:23, Act 14:22; Rom 1:11, Rom 1:12, Rom 15:18, Rom 15:29; 2Co 1:24; Eph 4:11-13 ...

TSK: Phi 1:26 - -- Phi 2:16-18, Phi 3:1, Phi 3:3, Phi 4:4, Phi 4:10; Son 5:1; Joh 16:22, Joh 16:24; 2Co 1:14, 2Co 5:12, 2Co 7:6

TSK: Phi 1:27 - -- let : Phi 3:18-21; Eph 4:1; Col 1:10; 1Th 2:11, 1Th 2:12, 1Th 4:1; Tit 2:10; 2Pe 1:4-9; 2Pe 3:11, 2Pe 3:14 the gospel : Rom 1:9, Rom 1:16, Rom 15:16, ...

TSK: Phi 1:28 - -- in : Isa 51:7, Isa 51:12; Mat 10:28; Luk 12:4-7, Luk 21:12-19; Act 4:19-31, Act 5:40-42; 1Th 2:2; 2Ti 1:7, 2Ti 1:8; Heb 13:6; Rev 2:10 an : 2Th 1:5, 2...

TSK: Phi 1:29 - -- it is : Act 5:41; Rom 5:3; Jam 1:2; 1Pe 4:13 not : Mat 16:17; Joh 1:12, Joh 1:13, Joh 6:44, Joh 6:45; Act 13:39, Act 14:27; Eph 2:8; Col 2:12; Jam 1:1...

TSK: Phi 1:30 - -- the same : Joh 16:33; Rom 8:35-37; 1Co 4:9-14, 1Co 15:30-32; Eph 6:11-18; Col 2:1; 1Th 2:14, 1Th 2:15, 1Th 3:2-4; 2Ti 2:10-12, 2Ti 4:7; Heb 10:32, Heb...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 1:23 - -- For I am in a strait betwixt two - Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful ...

For I am in a strait betwixt two - Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait"- συνέχομαι sunechomai - means to be pressed on or constrained, as in a crowd; to feel oneself pressed or pent up so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them - as an anchor holds a ship to its moorings and yet there was a heavenly influence bearing upon him - like the gale upon the vessel - which would bear him away to heaven."Burder, in Ros. Alt. u. neu. Morgenland, in loc.

Having a desire to depart - To die - to leave this world for a better. People, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die - and even then they wish it only as the least of two evils. Pressed down by pain and sorrow; or sick and weary of the world, the mind may be worked up into a desire to be away. But this with the world is, in all cases, the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation of many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which people expressed a desire to depart - but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man - for he ardently loved him. It was not because he had been disappointed about wealth and honor - for he had sought neither. It was not because he had not been successful - for no man had been more so. It was not because he had been subjected to pains and imprisonments - for he was willing to bear them. It was not because he was old, and infirm, and a burden to the world - for, from anything that appears, he was in the vigor of life, and in the fullness of his strength. It was from a purer, higher motive than any of these - the strength of attachment which bound him to the Saviour, and which made him long to be with him.

And to be with Christ - We may remark on this expression:

(1) That this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy."

(2) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period.

\caps1 (3) t\caps0 he soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact - to see him, and to partake of his glory.

\caps1 (4) t\caps0 he soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven - for Christ is in heaven, and is its glory. We may add:

(a) that this wish to be with Christ constitutes a marked difference between a Christian and other people. Other people may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ - and this constitutes a broad line of distinction between him and other people.

(b) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of a preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened - and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death.

Which is far better - Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves also that the soul of the Christian at death is made at once happy - for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here - πολλῷ μᾶλλον κρεῖσσον pollō mallon kreisson - is very emphatic, and the apostle seems to labor for language which will fully convey his idea. It means, "by much more, or rather better,"and the sense is, "better beyond all expression."Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and having this feeling, death to us will have no terrors.

Barnes: Phi 1:24 - -- Nevertheless to abide in the flesh - To live. All this is language derived from the belief that the soul will be separate from the body at deat...

Nevertheless to abide in the flesh - To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence.

Is more needful for you - Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured would be of value to the church, and he had, therefore, a desire to live - and it was no part of his religion affectedly to undervalue or despise himself.

Barnes: Phi 1:25 - -- And having this confidence - "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work...

And having this confidence - "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for me to do, I confidently expect that I shall be permitted to live."The "confidence"here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, "And being persuaded as to this, or of this"- τοῦτο πεποιθὼς touto pepoithōs - "I know,"etc. The foundation of his expectation that he should live does not appear to have been any revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace of the intentions of the government, as some others suppose, but the fact that he believed his life to be necessary for them, and that therefore God would preserve it.

I know that I shall abide - The word "know,"however, ( οιδα oida ) is not to be pressed as denoting absolute necessity - for it appears from Phi 1:27 and Phi 2:17, that there was some ground for doubt whether he would live - but is to be taken in a popular sense, as denoting good courage, and an earnest hope that he would be permitted to live and visit them. Heinrichs.

And continue with you all - That is, that he would be permitted not only to live, but to enjoy their society.

For your furtherance and joy of faith - For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live - to come back again to life - for the sake of his friends. Pagan adds: "It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished people often do."

Barnes: Phi 1:26 - -- That your rejoicing may be more abundant in Jesus Christ - Through the mercy and grace of Christ, If he was spared, his deliverance would be tr...

That your rejoicing may be more abundant in Jesus Christ - Through the mercy and grace of Christ, If he was spared, his deliverance would be traced to Christ, and they would rejoice together in one who had so mercifully delivered him.

For me by my coming to you again - Their joy would not only be that he was delivered, but that he was permitted to see them again.

Barnes: Phi 1:27 - -- Only let your conversation - The word "conversation"we now apply almost exclusively to oral discourse, or to talking. But it was not formerly c...

Only let your conversation - The word "conversation"we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that and is never so used in the Scriptures. It means conduct in general - including, of course, our manner of speaking, but not limited to that - and should be so understood in every place where it occurs in the Bible. The original word used here - πολιτεύω politeuō - means properly "to administer the state; to live as a citizen; to conduct oneself according to the laws and customs of a state;"see Act 23:1; compare examples in Wetstein. It would not be improperly rendered: "let your conduct as a citizen be as becomes the gospel;"and might without impropriety, though not exclusively, be referred to our deportment as members of a community, or citizens of a state. It undoubtedly implies that, as citizens, we should act, in all the duties which that relation involves - in maintaining the laws, in submission to authority, in the choice of rulers, etc., as well as in other relations - on the principles of the gospel; for the believer is bound to perform every duty on Christian principles. But the direction here should not be confined to that. It doubtless includes our conduct in all relations in life, and refers to our deportment in general; not merely as citizens of the state, but as members of the church, and in all other relations. In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it - all should be done as becomes the gospel. The direction, therefore, in this place, is to be understood of everything pertaining to conduct.

As it becometh the gospel of Christ -

(1) The rules of the gospel are to be applied to all our conduct - to our conversation, business transactions, modes of dress, style of living, entertainments, etc. There is nothing which we do, or say, or purpose, that is to be excepted from those rules.

\caps1 (2) t\caps0 here is a way of living which is appropriate to the gospel, or which is such as the gospel requires. There is something which the gospel would secure as its proper fruits in all our conduct, and by which our lives should be regulated. It would distinguish us from the frivolous, and from those who seek honor and wealth as their supreme object. If all Christians were under the influence of the gospel, there would be something in their dress, temper, conversation, and aims, which would distinguish them from others; The gospel is not a thing of nothing; nor is it intended that it should exert no influence on its friends.

\caps1 (3) i\caps0 t is very important that Christians should frame their lives by the rules of the gospel, and, to this end, should study them and know what they are. This is important:

\tx720 \tx1080 (a)\caps1     b\caps0 ecause they are the best and wisest of all rules;

(b)\caps1     b\caps0 ecause it is only in this way that Christians can do good;

©\caps1     b\caps0 ecause they have solemnly covenanted with the Lord to take his laws as their guide;

(d)\caps1     b\caps0 ecause it is only in this way that they can enjoy religion; and,

(e)\caps1     b\caps0 ecause it is only by this that they can have peace on a dying bed.

If people live as "becometh the gospel,"they live well. Their lives are honest and honorable; they are people of truth and uprightness; they will have no sources of regret when they die, and they will not give occasion to their friends to hang their heads with shame in the remembrance of them. No man on a dying bed ever yet regretted that he had framed his life by the rules of the gospel, or felt that his conduct had been conformed too much to it.

That whether I come and see you - Alluding to the possibility that he might be released, and be permitted to visit them again.

Or else be absent - Either at Rome, still confined, or released, and permitted to go abroad.

I may hear of your affairs ... - I may hear always respecting you that you are united, and that you are vigorously striving to promote the interests of the gospel.

Barnes: Phi 1:28 - -- And in nothing terrified by your adversaries - Adversaries, or opponents, they had, like most of the other early Christians. There were Jews th...

And in nothing terrified by your adversaries - Adversaries, or opponents, they had, like most of the other early Christians. There were Jews there who would be likely to oppose them (compare Act 17:5), and they were exposed to persecution by the pagan. In that city, Paul had himself suffered much Acts 16; and it would not be strange if the same scenes should be repeated. It is evident from this passage, as well as from some other parts of the Epistle, that the Philippians were at this time experiencing some form of severe suffering. But in what way, or why, the opposition to them was excited, is nowhere stated. The meaning here is, "do not be alarmed at anything which they can do. Maintain your Christian integrity, notwithstanding all the opposition which they can make. They will, in the end, certainly be destroyed, and you will be saved."

Which is to them an evident token of perdition - What, it may be asked, would be the token of their perdition? What is the evidence to which Paul refers that they will be destroyed? The relative "which"- ἥτις hētis ; - is probably used as referring to the persecution which had been commenced, and to the constancy which the apostle supposed the Philippians would evince. The sentence is elliptical; but it is manifest that the apostle refers either to the circumstance then occurring, that they were persecuted, and that they evinced constancy; or to the constancy which he wished them to evince in their persecutions. He says that this circumstance of persecution, if they evinced such a spirit as he wished, would be to them an evidence of two things:

(1) Of the destruction of those who were engaged in the persecution. This would be, because they knew that such persecutors could not ultimately prevail. Persecution of the church would be a certain indication that they who did it would be finally destroyed.

\caps1 (2) i\caps0 t would be a proof of their own salvation, because it would show that they were the friends of the Redeemer; and they had the assurance that all those who were persecuted for his sake would be saved. The gender of the Greek relative here is determined by the following noun ( ἔνδειξις endeixis ), in a manner that is not uncommon in Greek; see Wetstein, in loc., and Koppe.

And that of God - That is, their persecution is a proof that God will interpose in due time and save you. The hostility of the wicked to us is one evidence that we are the friends of God, and shall be saved.

Barnes: Phi 1:29 - -- For unto you - Unto you as Christians. This favor is granted unto you in your present circumstances. It is given - God concedes to you th...

For unto you - Unto you as Christians. This favor is granted unto you in your present circumstances.

It is given - God concedes to you this privilege or advantage.

In the behalf of Christ - In the cause of Christ, or with a view to honor Christ. Or, these things are brought on you in consequence of your being Christians.

Not only to believe on him - It is represented here as a privilege to be permitted to believe on Christ. It is so:

(1) It is an honor to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved.

\caps1 (2) i\caps0 t is a privilege to believe on Christ, because it is by such faith that out sins are forgiven; that we become reconciled to God, and have the hope of heaven.

\caps1 (3) i\caps0 t is a privilege, because it saves the mind from the tortures and the deadly influence of unbelief - the agitation, and restlessness, and darkness, and gloom of a skeptic.

\caps1 (4) i\caps0 t is a privilege, because we have then a friend to whom we may go in trial, and on whom we may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of an unbeliever; and he will see abundant occasion for gratitude.

But also to suffer for his sake - Here it is represented as a privilege to suffer in the cause of the Redeemer - a declaration which may sound strange to the world. Yet this sentiment frequently occurs in the New Testament. Thus, it is said of the apostles Act 5:41, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name;"Col 1:24. "Who now rejoice in my sufferings for you;"1Pe 4:13. "But rejoice, inasmuch as ye are partakers of Christ’ s sufferings;"compare Jam 1:2; Mar 10:30; see the notes at Act 5:41. It is a privilege thus to suffer in the cause of Christ:

(1)\caps1     b\caps0 ecause we then resemble the Lord Jesus, and are united with him in trials;

(2)\caps1     b\caps0 ecause we have evidence that we are his, if trials come upon us in his cause;

(3)\caps1     b\caps0 ecause we are engaged in a good cause, and the privilege of maintaining such a cause is worth much of suffering; and,

(4)\caps1     b\caps0 ecause it will be connected with a brighter crown and more exalted honor in heaven.

Barnes: Phi 1:30 - -- Having the same conflict - The same agony - ἀγῶνα agōna - the same strife with bitter foes, and the same struggle in the warfa...

Having the same conflict - The same agony - ἀγῶνα agōna - the same strife with bitter foes, and the same struggle in the warfare.

Which ye saw in me - When I was in Philippi, opposed by the multitude, and thrown into prison; Acts 16.

And now hear to be in me - In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials.

In this chapter we have a beautiful illustration of the true spirit of a Christian in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence and to extend their own. He was, perhaps, about to die; and at any rate, was in such circumstances as to be under a necessity of looking death in the face.

In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man - the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will toward him, and with much error, yet he cherished no hard feeling; he sought for no revenge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure.

He says that in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honored, whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to die - and then this state of mind is produced, not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world.

It was the noble, elevated, and pure wish to be with Christ - to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell forever. To that world where Christ dwelt be would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow human beings. Such is the elevated nature of Christian feeling. But, alas, how few attain to it; and even among Christians, how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart and to be with Christ! How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say from the depths of his soul, that he feels it would be gain for him to go to heaven! Yet such deadness to the world may be produced - as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, "Come, Lord Jesus, come quickly."

Poole: Phi 1:23 - -- For I am in a strait between two because he knew not what to choose for the best, he was held in suspense, Luk 12:50 Act 18:5 , as one drawn both way...

For I am in a strait between two because he knew not what to choose for the best, he was held in suspense, Luk 12:50 Act 18:5 , as one drawn both ways with weighty reasons, which he amplifies with respect to himself and the church, that Christ might be honoured in both: his love to the enjoyment of Christ and the edification of his members constraining him on each hand; the former was more delightful to him, and the latter more profitable for them.

Having a desire to depart being held not only with a bare inclination, but an ardent and perpetually active desire, to loose from this clayey tabernacle, Psa 42:1,2 Ec 12:7 Luk 2:29 12:36 2Co 5:1,4 2Ti 4:6 : so to depart as to abide in a better place.

And to be with Christ; which is far better upon being absent from the body to be present with Christ, 2Co 5:8 , in paradise, Luk 23:43 1Th 4:17 ; so to leave the body as to live with and enjoy him in heaven, is by far much better for me.

Poole: Phi 1:24 - -- However, with respect to the church, by his staying here in this mortal body he persuades himself, knowing the subtlety of false apostles, who would...

However, with respect to the church, by his staying here in this mortal body he persuades himself, knowing the subtlety of false apostles, who would enter in as grievous wolves, Act 20:29 , it was necessary to strengthen them and other churches in the faith of Christ.

Poole: Phi 1:25 - -- And having this confidence viz. being persuaded of what went immediately before, how useful the continuance of his life, for a further time in this w...

And having this confidence viz. being persuaded of what went immediately before, how useful the continuance of his life, for a further time in this world, would be to the church of Christ, and particularly to them, he determines (as should seem) with more than probable conjecture; though, upon supposition it should be otherwise, he gives them abundant satisfaction in their adhering to Christ, Phi 1:27 2:17 .

I know even with a well grounded knowledge, either by a prophetic Spirit, from a particular revelation such as he had sometimes before had, Act 16:9,10 23:11 , or the sanctifying Spirit witnessing with his spirit, Rom 8:16 , strengthening his faith and persuasion, helped by their faith and prayer, Phi 1:19 , compared with 1Pe 1:8 .

I shall abide and continue with you all for your furtherance and joy of faith to these ends, that, by his personal presence with them, he might by his ministry further their faith in Christ, their joy in the Holy Ghost, and more abundant glorying in the power of Jesus Christ, for his safety, and being restored to them, as we see in what follows; and Eph 4:1 , with 2Ti 4:17 , we find, from his first imprisonment at Rome, (when likely this Epistle was written), he was delivered, and for some years restored to the churches which he had planted.

Poole: Phi 1:26 - -- Here, in confidence of being again with them, and staying with them, he expresseth an admirable affection to them, that he can be content for a time...

Here, in confidence of being again with them, and staying with them, he expresseth an admirable affection to them, that he can be content for a time to be deprived of the glorious sight of Christ, that he might see and serve them, and that under persecution; that they might, upon his return to them, more abundantly glory together, not in themselves, but, Christian-like, in Christ Jesus, the author of that doctrine he had preached to them, the Captain of their salvation, and the common Head of Christianity.

Poole: Phi 1:27 - -- Only let your conversation be as it becometh the gospel of Christ: q.d. In the mean time, whatever becomes of me, that which is for your part solely ...

Only let your conversation be as it becometh the gospel of Christ: q.d. In the mean time, whatever becomes of me, that which is for your part solely incumbent on you, who are brought into the fellowship of the gospel, is to demean yourselves truly agreeable to that state. The original phrase, as afterwards in this Epistle, Phi 3:20 4:8 , and elsewhere, Act 23:1 , imports, that their deportment should be answerable to their citizenship, that they should behave themselves as might be most to the public good of the society to which they do relate, not being of the world here, any more than their Head, Joh 15:19 17:16 . Their course of life should be every way answerable to their high calling, Eph 4:1 Col 1:10 1Th 2:12 ; bringing forth fruit meet for repentance.

That whether I come and see you, or else be absent, I may hear of your affairs intimating, that it did behove them constantly to adorn the gospel, in the exercise of Christian courage, unanimity, and patience, as well when he was distaut from them, as when among them to oversee them: not as if he doubted of returning to them for their greater edification, but further to satisfy them as to his entire submission unto God’ s pleasure on his journey, or at home, 2Co 5:6,8 ; and to excite them to shake off sloth, and to discharge their duty with all diligence, which would greatly cheer his heart.

That ye stand fast in one spirit, with one mind striving together for the faith of the gospel:

1. By their stedfast endeavour after a sweet, close, holy, lasting union amongst themselves. For one spirit, one soul or mind, here seem to imply one understanding enlightened by the sanctifying Spirit, and one heart, as an inward, uniting principle, which must upon no temptation be changed: compare Phi 2:2 3:16 4:2 ; with Rom 12:16 1Co 1:10 2Co 13:11 Eph 4:2,3 1Pe 3:8 ; according to our Savior’ s prayer. Joh 17:11,20-23 , which was heard, Act 1:14 2:16 4:32 5:12 . Nor only by their union in heart and mind, but:

2. Their mutual helpfulness in action, as spiritual champions joining their forces together, for the defence of their royal charter, the maintenance of the main principles of Christianity, against all troublers of the church, and subverters of the evangelical faith, 1Co 9:24,25 Ga 5:13 Eph 6:14 , with 2Ti 4:7 .

3. A courageous spirit under sufferings from their most malignant gainsayers and persecutors, who do wittingly and willingly oppose the truth, and them professing of it, as Simon Magus and others did, Act 8:18-21 1Ti 1:20 2Ti 1:15 .

Poole: Phi 1:28 - -- And in nothing terrified by your adversaries: the original word which the apostle useth, imports, they should not be appalled or affrighted, as men a...

And in nothing terrified by your adversaries: the original word which the apostle useth, imports, they should not be appalled or affrighted, as men and horses are apt to be when furiously charged by their deadly enemies, but stoutly receive them, keeping their ground, Mat 10:28 Luk 12:32 .

Which is to them an evident token of perdition considering, on the one hand, their most pertinacious rage, it is no other than an evident and convincing argmnent, or certain forerunner, of the adversaries’ utter ruin, Exo 22:22-24 Rom 2:8,9 2Th 1:5-9 .

But to you of salvation but, on the other hand, to sound believers, who behave themselves as becomes the gospel, a manifest demonstration of their everlasting welfare and glory, Mat 5:10 Mat 10:32,39 Ro 2:7,10 Eph 3:13 2Th 1:6,7 .

And that of God by the disposal of the all-wise and righteous Governor, who may for a time permit his or his people’ s adversaries to domineer, Job 1:12 Pro 16:4 ; but being a rewarder of them that diligently seek him, Heb 11:6 , will of his grace lenify the sharpness of the cross, enable believers to hold out against all the opposition of their enemies, make them partakers of his holiness, and bring them to glory, Heb 12:10,11 2Ti 2:11,12 : which might abundantly comfort the Philippians, as others, Gal 6:17 .

Poole: Phi 1:29 - -- For unto you it is given he adds a further argument to move them unto that he had exhorted, from God’ s freely bestowing, of his mere grace, wha...

For unto you it is given he adds a further argument to move them unto that he had exhorted, from God’ s freely bestowing, of his mere grace, what he had required of them.

In the behalf of Christ upon the account of Christ’ s merit and mediation; not that they could have either evangelical faith, or patience, by virtue of their own strength, Phi 4:13 .

Not only to believe on him that they did not only believe Christ, but believe on him, was not from any power of their own, Joh 6:37,44 , but of God’ s free gift, Eph 2:8 , as they had an instance amongst them in Lydia, Act 16:14 ; unto her and others was this victorious grace of faith freely given by the hearing of the word, which was not unto many others that heard, Mat 13:11 2Th 3:2 Tit 1:1 ; and as the grace itself was given, so was the exercise of it.

But also to suffer for his sake upon the account of Christ, patience was given; so that to suffer, here, doth not only import a power to suffer, but actual suffering; not only the habit of faith, but the act of believing, even as the fruits of trees at the first creation were produced, as well as the trees which had a power to bear them: wherefore, if, by the grace of God, and Spirit of faith, they were empowered actually to believe, Mar 9:24 1Co 15:10 2Co 4:13 , having trust through Christ God-ward, 2Co 3:4 ; and upon the same account they were continually enabled to suffer, not simply, but in bearing testimony to Christ, Act 5:41 1Pe 3:14 4:16 ; they might be of good comfort and courage, to the daunting of their adversaries.

Poole: Phi 1:30 - -- And be heartened to partake with him in the like trials he sustained when amongst them, Act 16:19-24 , and which he now was enduring at Rome, Phi 1:...

And be heartened to partake with him in the like trials he sustained when amongst them, Act 16:19-24 , and which he now was enduring at Rome, Phi 1:13 ; an example of suffering unto them, if they would but await the blessed issue of his agony.

PBC: Phi 1:30 - -- See Philpot: THE CHRISTIAN WARFARE

See Philpot: THE CHRISTIAN WARFARE

Haydock: Phi 1:25-26 - -- 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 confine...

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)

Haydock: Phi 1:27 - -- Whether when I come, and see you, &c. This implies a doubt of his seeing them again. At least endeavour you to lead a life worthy of the gospel, ...

Whether when I come, and see you, &c. This implies a doubt of his seeing them again. At least endeavour you to lead a life worthy of the gospel, according to the principles of your faith; and be not terrified by your adversaries and persecutors: God permits this for your salvation, though an occasion of perdition to your persecutors: you having the like to combat as you have seen in me, when whipped at Philippi. See Acts xvi. (Witham)

Haydock: Phi 1:28 - -- The adversaries. Either by the persecutions of the Jews and Gentiles, or by the doctrine of false brethren.

The adversaries. Either by the persecutions of the Jews and Gentiles, or by the doctrine of false brethren.

Gill: Phi 1:23 - -- For I am in a strait betwixt two,.... Life and death; or between these "two counsels", as the Arabic version reads; two thoughts and desires of the mi...

For I am in a strait betwixt two,.... Life and death; or between these "two counsels", as the Arabic version reads; two thoughts and desires of the mind, a desire to live for the reasons above, and a desire to die for a reason following. The apostle was pressed with a difficulty in his mind about this, as David was when he was bid to choose which he would, either seven years' famine, or three months' flight before his enemies, or three days' pestilence; upon which he said, I am in a great strait, 2Sa 24:14; to which passage it is thought the apostle alludes; the same word as here is used by Christ, Luk 12:50,

having a desire to depart; to die, a way of speaking much in use with the Jews, as expressive of death; thus Abraham is represented by them speaking after this manner on account of his two sons Isaac and Ishmael, the one being righteous and the other wicked c,

"says he, if I bless Isaac, lo, Ishmael will seek to be blessed, and he is wicked; but a servant am I, flesh and blood am I, and tomorrow אכטר מן העולם, "I shall depart out of the world", or "die"; and what pleases the holy blessed God himself in his own world, let him do: כשנפטר, "when Abraham was dismissed" or "departed", the holy blessed God appeared to Isaac and blessed him:

and again it is said d,

"iniquities are not atoned for, until דאתפטר מעלמא, "a man is dismissed", or "departs out of the world";

and once more e,

"when a man נפטר מזח העולם, "departs out of this world"; according to his merit he ascends above;

See Gill on Joh 13:1; the same word is used in the Syriac version here; death is departing out of this life, a going out of the body, a removal out of this world; it is like moving from one place to another, from the world below to the world above; with the saints it is no other than a removing from one house to another, from the earthly house of their tabernacle, the body, to their Father's house, and the mansions of glory in it, preparing for them. Death is not an annihilation of men, neither of soul nor body; it is a separation of them, but not a destruction of either; it is a dissolution of the union between them for a while, when both remain in a separate state till the resurrection: now this the apostle had a desire unto, which was not a new and sudden motion of mind; it was a thought that had long dwelt with him, and still continued; and this desire after death was not for the sake of death, for death in itself is a king of terrors, very formidable and terrible, and not desirable; it is an enemy, the last enemy that shall be destroyed; it is contrary to nature, and to desire it is contrary to a first principle in nature, self-preservation; but death is desired for some other end; wicked men desire it, and desire others to put an end to their lives, or do it themselves to free them from some trouble they are in; or because they are not able to support under a disappointment of what their ambition or lust have prompted them to: good men desire death, though always when right, with a submission to the will of God, that they may be rid of sin, which so much dishonours God as well as distresses themselves; and that they may be clothed upon with the shining robes of immortality and glory; and as the apostle here,

to be with Christ: for the former clause is to be strictly connected with this; he did not desire merely to depart this life, but chiefly to be with Christ, and the former only in order to the latter; the saints are in Christ now, chosen in him, set upon his heart, and put into his hands, are created in him, and brought to believe in him, and are in him as branches in the vine; and he is in them, formed in their hearts, lives and dwells in them by faith, and they have sometimes communion with him in private duties and public worship; he comes into them and sups with them, and they with him: but this is only at times, he is as a wayfaring man that continues but for a night; hence the present state of the saints is a state of absence from Christ; while they are at home in the body, they are absent from the Lord, especially as to his bodily presence; but after death they are immediately with him, where he is in his human nature; and their souls in their separate state continue with him till the resurrection morn, when their bodies will be raised and reunited to their souls, and be both for ever with him, beholding his glory, and enjoying uninterrupted communion with him; which will be the completion and full end of Christ's preparations and prayers: hence it appears that there is a future being and state after death: the apostle desires to depart this life, and "be", exist, be somewhere, "with Christ"; for the only happy being after death is with him; if souls are not with him, they are with devils and damned spirits, in the lake which burns with fire and brimstone: and it is also manifest that souls do not sleep with the body in the grave until the resurrection; the souls of the saints are immediately with Christ, in the enjoyment of his presence, in happiness and glory, hoping, believing, and waiting for the resurrection of their bodies; had the apostle known that he must have remained after death in a state of inactivity and uselessness, deprived of the communion of Christ and of his church, it would have been no difficulty with him to determine which was most eligible, to live or die; and it would have been much better for him, and more to the advantage of the churches, if he had continued upon earth to this day, than to be sleeping in his grave, senseless and inactive; whereas he adds,

which is far better: to depart and be with Christ is better than to live in the flesh in this sinful world, in the midst of a variety of sorrows and troubles, and in which communion with Christ is but now and then enjoyed, though such a life is better than sleeping in the grave; but upon a soul's departure and being with Christ, it is free from sin and sorrow, and in the utmost pleasure, enjoying communion with him without interruption; and this is better than labouring in the ministry: for though no man took more pleasure in the work of the ministry than the apostle did, and no man's ministry was more profitable and useful; yet it was toilsome, laborious, and wearisome to the flesh; wherefore dying and being with Jesus could not but be desirable, since he should then rest from his labours, and his works would follow him; at least it was better for him, and so the Syriac version adds, לי, "to me", far better for me; and so the Arabic: to live longer might be better and more to the advantage of Christ, the glory of his name, the good of his churches, it might be better for others; but leaving the world and being with Christ were better for him; and this was an argument swaying on the side of death, and inclining him to desire that, and made it so difficult with him what to choose,

Gill: Phi 1:24 - -- Nevertheless to abide in the flesh,.... To continue in the body, not always, but a little longer, is more needful for you; for their comfort, edif...

Nevertheless to abide in the flesh,.... To continue in the body, not always, but a little longer,

is more needful for you; for their comfort, edification, and instruction, their further profiting: and increase in faith, and the joy of it. The Syriac version renders the words thus, "but business for you", or "a good will towards you compels me to abide in the body"; and the Arabic version thus, "notwithstanding I choose to remain in the flesh, and this I think very necessary for you"; so that upon the whole, the argument for living longer on consideration of glorifying Christ, and of being more useful to the good of souls, preponderated with him; inclined him to desire rather to live than die; though the latter was better for him, and more to his personal advantage; and thus, like a brave and good man, he prefers a public good to a private one.

Gill: Phi 1:25 - -- 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 understoo...

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 חדוה דמהימנותא, "the joy of faith",

Gill: Phi 1:26 - -- That your rejoicing may be more abundant,.... They had rejoiced greatly on his account already, blessing God that ever they had seen his face, or hear...

That your rejoicing may be more abundant,.... They had rejoiced greatly on his account already, blessing God that ever they had seen his face, or heard his voice; as they had great reason to do, he being the happy instrument of first bringing the Gospel to them, and of their conversion; and now he hoped he should be delivered out of prison, and see them again, that their joy might be increased and abound yet more and more, upon his deliverance, they had so earnestly prayed and so much longed for, and at the sight of him they so dearly loved: and yet to show that this their joy was not looked upon by him as a carnal one, or as arising from a natural affection, he observes that it was

in Jesus Christ; though they rejoiced in him as an instrument, and therefore he adds,

for me; yet it was on account of Jesus Christ, the subject of his ministry; their joy did not centre in the apostle, but had Christ for its object, whose person, righteousness, and salvation were held forth by him to their view and comfort; and though they would still more and more rejoice should he return to them once more,

by my coming to you again; yet still it would he in Christ, and because of the fulness of the blessing of the Gospel of Christ, in which he should come to them.

Gill: Phi 1:27 - -- Only let your conversation be as it becometh the Gospel of Christ,.... Or "behave as citizens worthy of the Gospel"; for not so much their outward con...

Only let your conversation be as it becometh the Gospel of Christ,.... Or "behave as citizens worthy of the Gospel"; for not so much their outward conversation in the world is here intended, which ought to be in wisdom towards them that are without; so as to give no offence to any, and to put to, silence, the ignorance of foolish men, and them to confusion and: shame, who falsely accuse their good conversation in Christ; though this is what is highly becoming professors of the Gospel; and a moral conversation proceeding from principles of grace, under the influence of the Spirit of God, is very ornamental to the Gospel, being what that requires and powerfully teaches; but the conversation of the saints one with another, in their church state, is here meant. The allusion is to cities which have their peculiar laws and rules, to which the citizens are to conform; and such as behave according to them act up to the character of good citizens, and becoming, and worthy of the charter by which they hold their privileges and immunities. A church of Christ is as a city, and is often so called; the members of it are citizens, fellow citizens, one with another, and of the household of God, and have laws and rules according to which they are to conduct themselves; as such do who walk worthy of their calling, and becoming the charter of the Gospel by which they have and hold their freedom and privileges, as citizens of the new Jerusalem: and such a Gospel walk and conversation lies in such things as these; constant attendance on the preaching of the Gospel, and on the administration of Gospel ordinances; a strict observation of the rules of behaviour towards persons that have given offence, either in public or private; a just regard to the discipline of Christ's house, in admonitions; reproofs, censures and excommunications, as cases require; cultivating love, unity, and peace; keeping the ordinances as they were delivered; retaining and striving for the doctrines of the Gospel; holding the mysteries of it in a pure conscience, and adorning: it by a becoming life and conversation. This the apostle recommends as the "only", the main and principal thing these saints should attend to; and as what would give him the greatest joy and pleasure to hear of, whether he should ever come and see them again or not:

that whether I come and see you, or else be absent, I may hear of your affairs. The Vulgate Latin version reads "hear of you"; and so do the Syriac and Ethiopic versions:

that ye stand fast in one spirit; meaning either the Gospel, which is the Spirit that giveth life; so called because it is from the, Spirit of God, and that by which he is conveyed into the souls of men, and contains spiritual things: this is one, uniform, consistent scheme of truths; find in this believers ought to stand fast, and should abide by it, and never give up, or part with anyone branch of it; and so to do is one part of their Gospel conversation; for the apostle in this and the following things points out the several parts of that conversation he exhorts to: or else the holy Spirit of God is intended, who as he is the beginner of the good work of grace on the soul, is he also who carries it on and will perfect it; and therefore to him should the people of God look for grace and strength, to enable them to stand fast in the profession of their faith, to hold fast without wavering, and to persevere to the end; who is that one Spirit by which they are baptized into one body, and become fellow citizens with the saints: or the spirit of love, unity, and peace is here meant: true Christian love makes the saints to be of one heart and soul; and in this single affection to one another should they stand fast; brotherly love should continue, and all endeavours be used to keep the unity of the spirit in the bond of peace; which is another branch of becoming Gospel conversation: the apostle adds,

with one mind, or "soul"; either signifying the same as before, or else that they should be of one judgment in the doctrines and ordinances of the Gospel, and abide therein; which is necessary to their harmonious walk and conversation together, as citizens of Zion:

striving together for the faith of the Gospel: by the "faith of the Gospel", may be designed the grace of faith, which comes by the Gospel; as the means of it, and by which the Gospel becomes useful and beneficial to the souls of men, and which has the Gospel for its object; for faith comes by hearing the word, and that is only profitable when it is mixed with it, and is that grace which gives credit to every truth of it, upon the testimony of divine revelation: now as the doctrine of faith is that which the saints are to strive for, the grace of faith is that by which they strive for it; by which they resist Satan, oppose false teachers, and overcome the world; and agreeably to this sense the Arabic version reads, "by the faith of the Gospel": though rather the doctrine of faith is intended, that word of faith, or faith, which is the Gospel itself, and which is often so called; and for this, in all its parts and branches, believers should strive; as for all those doctrines of faith, which concern the unity of God, the trinity of persons in the Godhead, the divine sonship of Christ, the proper deity and distinct personality of him and the blessed Spirit; and for all such doctrines as regard the state and condition of men by the fall of Adam, as that the guilt of his sin is imputed to all his posterity, the pollution of nature by it derived and communicated to them, that the bias of man's mind is naturally to that which is evil, and is averse to that which is good, and that he is impotent to everything that is spiritually good; and for all those doctrines which regard the free and distinguishing grace of God; of election, as eternal, personal, and irrespective of faith, holiness, and good works, as motives and conditions of it; of the covenant of grace, as from everlasting, absolute and unconditional, sure and firm; of redemption, as particular, and as proceeding upon a full satisfaction for sin to law and justice; of justification by the righteousness of Christ; of peace and pardon by his blood; of regeneration, conversion, and sanctification, as entirely owing to powerful and efficacious grace, and not to man's free will; of the saints' final perseverance, the resurrection of the dead, a future judgment, and eternal life, as the free gift of God: striving for these, as wrestlers do with one another, to which the allusion is, supposes persons to strive and wrestle against; and they are such as oppose truth and themselves unto it; as all such that deny divine revelation, or the authority of the Scriptures; that say that Jesus is not the Messiah; or that Christ is not the natural and eternal Son of God; or that deny his proper deity, his satisfaction and righteousness; that reject the efficacious grace of God, and the operations of the Spirit as unnecessary, to regeneration and conversion; that advance and plead for the purity of human nature, the power of man's free will, and ascribe justification and salvation to the works of men: all such are to be contended with and strove against, and that not with carnal weapons, but with spiritual ones, with the Scriptures of truth; by which a good warfare with them may be warred, and the good fight of faith fought with much success; and the whole requires great care and solicitude, earnestness, zeal, constancy, and courage: striving together for these, intends either striving with the apostle, and as they had him both as a fellow soldier, and for an example; or rather striving one with another, their ministers with their members, and their members with their ministers; the one by preaching, writing, and disputing more especially, the other by bearing a constant testimony to truth, and praying for the success of it; and both by dying for it when required; and so to do is to have the conversation as becomes the Gospel of Christ.

Gill: Phi 1:28 - -- And in nothing terrified by your adversaries,.... Not by Satan, though a roaring lion, for Christ is greater than he; nor by the world which Christ ha...

And in nothing terrified by your adversaries,.... Not by Satan, though a roaring lion, for Christ is greater than he; nor by the world which Christ has overcome; nor by false teachers, though men of art and cunning; nor by violent persecutors, who can do no more than kill, the body; let not the power, the rage, the cunning, or the violence of one or the other, move, discourage, or affright from a close attachment to the Gospel and the truths of it:

which is to them an evident token of perdition; when men wilfully oppose themselves to the truth, and show a malicious hatred to it, and hold it in unrighteousness, and either turn the grace of God into lasciviousness, or persecute it with rage and fury, it looks as if they were given up to reprobate minds, to say and do things not convenient; as if they were foreordained to condemnation; and were consigned over to destruction and perdition; and very rare it is, that such persons are ever called by grace:

but to you of salvation; when men are reproached and ridiculed, are threatened and persecuted for the sake of the Gospel, and are enabled to take all patiently, and persevere in the truth with constancy, it is a manifest token that such are counted worthy of the kingdom of God; that God has a design of salvation for them, and that they shall be saved with an everlasting one: so that the different effects of the opposition of the one, and the constancy of the other, are made use of as so many reasons why the saints should not be terrified by their enemies: it is added,

and that of God; meaning either that the whole of this is of God, as that there are adversaries, heretics, and persecutors; this is by divine permission, and in order to answer some ends and purpose of God, and the perdition or everlasting punishment of such persons will be righteously inflicted upon them by him; and that the constancy, faith, patience, and perseverance of the saints and their salvation, are all of God: or it particularly respects the latter, the salvation of those who persevere to the end; this is not of themselves, or merited by their constancy, patience, and perseverance, but is God's free gift. The Syriac, Arabic, and Ethiopic versions, join this clause to the beginning of Phi 1:29, thus, "and this is given of God to you", &c.

Gill: Phi 1:29 - -- For unto you it is given in the behalf of Christ,.... For the sake of his Gospel, for the good of his interest, and the glory of his name. The Alexand...

For unto you it is given in the behalf of Christ,.... For the sake of his Gospel, for the good of his interest, and the glory of his name. The Alexandrian copy reads, "to us it is given", &c,

not only to believe in him; for faith in Christ, which is not merely believing that he is the Christ, and all that is said of him, or all that he himself says, but is a seeing of the Son, a going to him, receiving, embracing, leaning, relying, and living upon him, as God's salvation, is a pure gift of grace; it is not in nature, nor in every man, and in whom it is, it is not of themselves, it is the gift of God; the first implantation of it, all its acts and exercise, its increase, and the performance of it at last with power, are all owing to the grace of God; and this is only given to the elect, for it is a distinguishing gift; it is given to them, and them alone, and, therefore called the faith of God's elect:

but also to suffer for his sake; for the sake of Christ personal; for the sake of Christ mystical, for his body's sake the church; for the sake of his Gospel, and for the sake of his cause and interest in the world: now to suffer in name and character, in estate or person, not as an evildoer, but as a Christian, is a gift of God, as faith in Christ is; all the sufferings of the saints are appointed by God; their being called forth to suffer shame for the sake of Christ, is an high honour conferred upon them; all the grace and strength by which they are supported under sufferings for Christ are given to them; and all the glory consequent upon them is not merited by them, which are by no meant to be compared with it, but is the free gift of God through Christ. The same persons to whom it is given to believe in Christ, to them it is given to suffer for him; and they all do in some shape or another, though some more, others less; yet all are partakers of sufferings for Christ, and so are conformed to him their head, and hereby enter the kingdom: now all this is said, as containing so many reasons to encourage believers to have their conversation as becomes the Gospel of Christ, by a steady adherence to it, and a joint contention and striving for it, without being intimidated by their enemies.

Gill: Phi 1:30 - -- Having the same conflict,.... For it seems that the Philippians were now under persecution for the Gospel of Christ; but this was no new or strange th...

Having the same conflict,.... For it seems that the Philippians were now under persecution for the Gospel of Christ; but this was no new or strange thing; it was the same the apostle was under formerly, and at that time:

which ye saw in me, and now hear to be in me; when he and Silas were at Philippi, and first preached the Gospel there, they were exceedingly ill used, and shamefully entreated; they were dragged to the market place, or court, were beaten and scourged, and put into the inner prison, and their feet made fast in the stocks, Act 16:19; of all this the Philippians were eyewitnesses, and to which he here refers when he says, which ye saw in me; and now he was a prisoner at Rome, as they had heard, hence he says, "and now hear to be in me"; for they had sent Epaphroditus to him with a present, as a token of their love to him, and to support him under his affliction; and which he mentions, in order to animate them to bear their sufferings patiently for Christ's sake, since the same were accomplished in him, as well as in the rest of their brethren and fellow Christians in the world.

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Commentary -- Verse Notes / Footnotes

NET Notes: Phi 1:23 Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

NET Notes: Phi 1:24 Grk “the flesh.”

NET Notes: Phi 1:25 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 n...

NET Notes: Phi 1:26 Grk “through my coming again to you.”

NET Notes: Phi 1:27 The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), ...

NET Notes: Phi 1:28 Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

NET Notes: Phi 1:29 Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.”...

NET Notes: Phi 1:30 Grk “that you saw in me and now hear [to be] in me.”

Geneva Bible: Phi 1:27 ( 8 ) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affair...

Geneva Bible: Phi 1:28 ( 9 ) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. ( 9 ) W...

Geneva Bible: Phi 1:29 ( 10 ) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; ( 10 ) He proves his statement ...

Geneva Bible: Phi 1:30 ( 11 ) Having the same conflict which ye saw in me, and now hear [to be] in me. ( 11 ) Now he shows for what purpose he made mention of his afflictio...

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Commentary -- Verse Range Notes

TSK Synopsis: Phi 1:1-30 - --1 Paul testifies his thankfulness to God, and his love towards them, for the fruits of their faith, and fellowship in his sufferings;9 daily praying t...

Maclaren: Phi 1:21-25 - --A Strait Betwixt Two To me to live is Christ, and to die is gain. 22. But if I live in the flesh, this is the fruit of my labour: yet what I shall ch...

Maclaren: Phi 1:27-28 - --Citizens Of Heaven Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear ...

MHCC: Phi 1:21-26 - --Death is a great loss to a carnal, worldly man, for he loses all his earthly comforts and all his hopes; but to a true believer it is gain, for it is ...

MHCC: Phi 1:27-30 - --Those who profess the gospel of Christ, should live as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises...

Matthew Henry: Phi 1:21-26 - -- We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted characte...

Matthew Henry: Phi 1:27-30 - -- The apostle concludes the chapter with two exhortations: - I. He exhorts them to strictness of conversation (Phi 1:27): Only let your conversation...

Barclay: Phi 1:21-26 - --Since Paul was in prison awaiting trial, he had to face the fact that it was quite uncertain whether he would live or die; and to him it made no dif...

Barclay: Phi 1:27-30 - --One thing is essential--no matter what happens either to them or to Paul the Philippians must live worthily of their faith and profession. Paul choos...

Constable: Phi 1:12-26 - --C. Progress report 1:12-26 Paul proceeded from his introductory comments to explain his personal circums...

Constable: Phi 1:19-26 - --2. Paul's anticipated deliverance 1:19-26 At this point Paul's thinking turned from what had already occurred because of his imprisonment to what he a...

Constable: Phi 1:27--4:10 - --III. Partnership in the gospel 1:27--4:9 Paul had been saying he hoped to be able to revisit Philippi and to min...

Constable: Phi 1:27-30 - --A. A worthy walk 1:27-30 The first sub-section (1:27-30) begins with a topic sentence that expresses Paul's desire for the Philippians. Then he procee...

College: Phi 1:1-30 - --PHILIPPIANS 1 SALUTATION (1:1-2) 1 Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the ove...

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Commentary -- Other

Evidence: Phi 1:29 " Suffering and sacrifice are essential to the Christian life just as they were essential to Christ’s life. ‘When Christ calls a man,’ [Dietrich...

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Introduction / Outline

Robertson: Philippians (Book Introduction) The Epistle to the Philippians From Rome About a.d. 61 By Way of Introduction There is something to be said for the idea that Paul wrote the Epi...

JFB: Philippians (Book Introduction) The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental a...

JFB: Philippians (Outline) INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONME...

TSK: Philippians (Book Introduction) The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no...

TSK: Philippians 1 (Chapter Introduction) Overview Phi 1:1, Paul testifies his thankfulness to God, and his love towards them, for the fruits of their faith, and fellowship in his sufferin...

Poole: Philippians 1 (Chapter Introduction) THE ARGUMENT Paul, being called of the Lord to preach the gospel in Macedonia, having touched at Neapolis of Greece, came to Philippi, the first ci...

MHCC: Philippians (Book Introduction) The Philippians felt a very deep interest for the apostle. The scope of the epistle is to confirm them in the faith, to encourage them to walk as beco...

MHCC: Philippians 1 (Chapter Introduction) (Phi 1:1-7) The apostle offers up thanksgivings and prayers, for the good work of grace in the Philippians. (Phi 1:8-11) He expresses affection, and ...

Matthew Henry: Philippians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Philippians Philippi was a chief city of the western part of Macedonia, ...

Matthew Henry: Philippians 1 (Chapter Introduction) He begins with the inscription and benediction (Phi 1:1, Phi 1:2). He gives thanks for the saints at Philippi (Phi 1:3-6). He speaks of his great a...

Barclay: Philippians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Philippians 1 (Chapter Introduction) A Friend To His Friends (Phi_1:1-2) The Christian Distinction (Phi_1:1-2 Continued) The All-Inclusive Greeting (Phi_1:1-2 Continued) The Marks O...

Constable: Philippians (Book Introduction) Introduction Historical background The name of the city of Philippi was originally Kri...

Constable: Philippians (Outline) Outline I. Salutation 1:1-2 II. Prologue 1:3-26 A. Thanksgiving 1:3-8 ...

Constable: Philippians Philippians Bibliography Alford, Henry. The Greek Testament. 4 vols. Cambridge: Deighton, Bell, and Co., 1884. ...

Haydock: Philippians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE PHILIPPIANS. INTRODUCTION. Philippi, a considerable city in Macedonia, so called from Philip, fat...

Gill: Philippians (Book Introduction) INTRODUCTION TO PHILIPPIANS Philippi was a Roman colony, and the chief city of one part of Macedonia, Act 16:12, it is by Appianus called Datos whi...

Gill: Philippians 1 (Chapter Introduction) INTRODUCTION TO PHILIPPIANS 1 This chapter contains the inscription of the epistle; the apostle's salutation of the Philippians; an account of his ...

College: Philippians (Book Introduction) INTRODUCTION THE CITY When Paul bypassed the seaport at Neapolis and moved eight miles inland to Philippi, he did so because Philippi, though small,...

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