Text -- Philippians 1:22 (NET)

1:22 Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer:

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 1:22

If this is the fruit of my work ( touto moi karpos ergou ).

There is no ei (if) here in the Greek, but touto (this) seems to be resumptive and to repeat the conditional clause just before. If so, kai just after means then and introduces the conclusion of the condition. Otherwise touto introduces the conclusion and kai means and .

Robertson: Phi 1:22

I wot not ( ou gnōrizō ).

"I know not."It seems odd to preserve the old English word "wot"here. But it is not clear that gnōrizō (old causative verb from ginōskō ) means just to know. Elsewhere in the N.T., as in Luk 2:15; Rom 9:22, it means to make known, to declare. The papyri examples mean to make known. It makes perfectly good sense to take its usual meaning here, "I do not declare what I shall choose."

Vincent: Phi 1:22

If I live ( εἰ τὸ ζῆν )

Rev., better, if to live: the living , as Phi 1:21.

Vincent: Phi 1:22

This is the fruit of my labor

According to the A.V. these words form the offset of the conditional clause, and conclude the sentence: if I live - this is the fruit . It is better to make the two clauses parallel, thus: if living after the flesh , ( if ) this is fruit of labor . The conditional suspended clause will then be closed by what I shall choose I do not declare . Fruit of labor, advantage accruing from apostolic work. Compare Rom 1:13.

Vincent: Phi 1:22

Yet what I shall choose I wot not ( καὶ τί αἱρήσομαι οὐ γνωρίζω ).

Καὶ rendered yet has the force of then . If living in the flesh be , etc., then what I shall choose, etc. Wot is obsolete for know . In classical Greek γνωρίζω means: 1, to make known point out ; 2, to become acquainted with or discover ; 3, to have acquaintance with . In the Septuagint the predominant meaning seems to be to make known . See Pro 22:19; Eze 44:23; Dan 2:6, Dan 2:10; Dan 5:7. The sense here is to declare or make known , as everywhere in the New Testament. Compare Luk 2:15; Joh 17:26; Act 2:28; Col 4:7; 2Pe 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice.

Wesley: Phi 1:22

Here he begins to treat of the former clause of the preceding verse. Of the latter he treats, Phi 2:17. But if I am to live is the flesh, this is the fruit of my labour - This is the fruit of my living longer, that I can labour more. Glorious labour! desirable fruit! in this view, long life is indeed a blessing.

Wesley: Phi 1:22

That is, if it were left to my choice.

JFB: Phi 1:22

Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So ALFORD and ELLICOTT. BENGEL takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. GROTIUS explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Phi 1:21; compare Phi 2:30; Rom 1:13). The second alternative, namely, dying, is taken up and handled, Phi 2:17, "If I be offered."

Clarke: Phi 1:22

But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, Phi 1:20

Clarke: Phi 1:22

Yet what I shall choose I wot not - Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel), I could not tell which to prefer.

Calvin: Phi 1:22

22.But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.” To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.

TSK: Phi 1:22

live : Phi 1:24; 2Co 10:3; Gal 2:20; Col 2:1; 1Pe 4:2

this : Psa 71:18; Isa 38:18, Isa 38:19

I wot : Gen 21:26, Gen 39:8; Exo 32:1; Act 3:17; Rom 11:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 1:22

But if I live in the flesh - If I continue to live; if I am not condemned and make a martyr at my approaching trial.

This is the fruit of my labour - The meaning of this passage, which has given much perplexity to commentators, it seems to me is, "If I live in the flesh, it will cost me labor; it will be attended, as it has been, with much effort and anxious care, and I know not which to prefer - whether to remain on the earth with these cares and the hope of doing good, or to go at once to a world of rest."A more literal version of the Greek will show that this is the meaning. Τοῦτό μοι καρπὸς ἔργου Touto moi karpos ergou - "this to me is (or would be) the fruit of labor."Coverdale, however, renders it: "Inasmuch as to live in the flesh is fruitful to me for the work, I wot not what I shall choose."So Luther: "But since to live in the flesh serves to produce more fruit."And so Bloomfield: "But if my life in the flesh be of use to the gospel (be it so, I say no more), verily what I shall choose I see and know not."

See also Koppe, Rosenmuller, and Calvin, who give the same sense. According to this, the meaning is, that if his life were of value to the gospel, he was willing to live; or that it was a valuable object - operae pretium - worth an effort thus to live. This sense accords well with the connection, and the thought is a valuable one, but it is somewhat doubtful whether it can be made out from the Greek. To do it, it is necessary to suppose that μοι moi - "my"- is expletive (Koppe, and that καὶ kai - "and"- is used in an unusual sense. See Erasmus. According to the interpretation first suggested, it means, that Paul felt that it would be gain to die, and that he was entirely willing; that he felt that if he continued to live it would involve toil and fatigue, and that, therefore, great as was the natural love of life, and desirous as he was to do good, he did not know which to choose - an immediate departure to the world of rest, or a prolonged life of toil and pain, attended even with the hope that he might do good. There was an intense desire to be with Christ, joined with the belief that his life here must be attended with toil and anxiety; and on the other hand an earnest wish to live in order to do good, and he knew not which to prefer.

Yet - The sense has been obscured by this translation. The Greek word ( καὶ kai ) means "and,"and should have been so rendered here, in its usual sense. "To die would be gain; my life here would be one of toil, and I know not which to choose."

What I shall choose I wot not - I do not know which I should prefer, if it were left to me. On each side there were important considerations, and he knew not which overbalanced the other. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, whether to live or to die?

Poole: Phi 1:22

But if I live in the flesh, this is the fruit of my labour: some, from the various use of the Greek particles, render this first clanse interrogatively; But whether to live in the flesh were worth the while? Or more profitable? (understand, than to die). The apostle having intimated the equality and indifferency of his mind in an entire submission to the will of God, whether that glorifying of Christ by his life or that by his death were more eligible, is upon deliberation, finding the advantage to Christ and himself, upon expense of circumstances either way, in an equal balance, weighing one thing with another: living in the flesh, i.e. abiding here in this mortal body, which he thus expresseth by way of diminution, Gal 2:20 1Pe 4:1 ; in opposition to, and comparison of, dying for and in the Lord, and so being with him, Phi 1:23 .

Yet what I shall choose I wot not he seems, loving the Philippians as himself, to be at a loss what to determine, if God should permit him his choice, whether by labouring in his ministry for rite good of their souls he should bring more fruit to Christ, or by suffering, that which would arise from the blood of a martyr, who himself should receive a crown, 2Ti 4:8 .

Haydock: Phi 1:22

This is to me, &c. His meaning is, that although his dying immediately for Christ, would be his gain, by putting him presently in possession of heaven; yet he is doubtful what he should choose, because by staying longer in the flesh, he should be more beneficial to the souls of his neighbours. (Challoner) ---

What I shall choose I know not: though my earnest desire is to be dissolved from this mortal body, and to be with Christ, as my greater happiness, yet if it be the will of God that I labour longer, as necessary for your good, and that I again come to you, let God dispose of me according to his holy will. (Witham)

Gill: Phi 1:22

But if I live in the flesh,.... To be in the flesh sometimes signifies to be in a state of nature and unregeneracy, and to live in and after the flesh, to live according to the dictates of corrupt nature; but here it signifies living in the body, or the life which is in the flesh, as the Syriac version renders the phrase here, and as the apostle expresses it in Gal 2:20, and the sense is, if I should live any longer in the body, and be continued for some time in this world:

this is the fruit of my labour; or "I have fruit in my works", as the above version renders it:

yet what I shall choose I wot not, or "know not"; whether life or death; since my life will be for the honour and glory of Christ, and though a toilsome and laborious one, yet useful and fruitful: by his "labour", he means his ministerial work and service; the ministry is a work, a good and honourable work, and a laborious one. Christ's faithful ministers are labourers; they labour in the word and doctrine, both in studying and preaching it; and such a labourer was the apostle, who by the grace of God laboured more abundantly than others; the "fruit" of which was the conversion of many sinners, the edification, comfort, and establishment of the saints, their fruitfulness in grace and works, the spread of the Gospel far and near, the enlargement of the kingdom of Christ, and the weakening of Satan's kingdom, and the glorifying of Christ in his person, offices, and great salvation; all which was a strong and swaying argument with him, to desire to live longer in the body, and made it on the one hand so difficult with him what to choose: for as a certain Jew ^b says,

"the righteous man desires to live to do the will of God while he lives;

but not with that view, he adds,

"to increase the reward of the soul in the world to come.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 1:22

¹ tn Grk “flesh.”

² tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

³ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.

Geneva Bible: Phi 1:22

^{( 7 )} But if I live in the ^{( n )} flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.

^{( 7 )} An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.

^{( n )} To live in this mortal body.

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 to him for their increase in grace;

12 he shows what good the faith of Christ had received by his troubles at Rome;

21 and how ready he is to glorify Christ either by his life or death;

27 exhorting them to unity;

28 and to fortitude in persecution.

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 choose I wet not. 23. For I am in a strait betwixt two. having a desire to depart, and to be with Christ; which is far better: 24. Nevertheless to abide in the flesh is more needful for you, 25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith.'--Phil. 1:21-25.

A PREACHER may well shrink from such a text. Its elevation of feeling and music of expression make all sermons on it sound feeble and harsh, like some poor shepherd's pipe after an organ. But, though this be true, it may not be useless to attempt, at least, to point out the course of thought in these grand words. They flow like a great river, which springs at first with a strong jet from some deep cave, then is torn and chafed among dividing rocks, and after a troubled middle course, moves at last with stately and equable current to the sea. The Apostle's thoughts and feelings have here, as it were, a threefold bent in their flow. First, we have the clear, unhesitating statement of the comparative advantages of life and death to a Christian man, when thought of as affecting himself alone. The one is Christ, the other gain. But we neither live nor die to ourselves; and no man has a right to think of life or death only from the point of view of his own advantage. So the problem is not so simple as it looked. Life here is the condition of fruitful labour here. There are his brethren and his work to think of. These bring him to a stand, and check the rising wish. He knows not which state to prefer. The stream is dammed back between rocks, and it chafes and foams and seems to lose its way among them. Then comes a third bend in the flow of thought and feeling, and he gladly apprehends it as his present duty to remain at his work. If his own joy is thereby less, his brethren's will be more. If he is not to depart and be with Christ, he will remain and be with Christ's friends, which is, in some sort, being with Him too. If he may not have the gain of death, he will have the fruit of work in life.

Let us try to fill up, somewhat, this meagre outline of the warm stream that pours through these great words.

I. The Simplicity Of The Comparison Between Life And Death To A Christian Thinking Of Himself Alone.

To me' is plainly emphatic. It means more than in my judgment' or even in my case.' It is equal to To me personally, if I stood alone, and had no one to consider but myself.' To live' refers mainly here to outward practical life of service, and to die' should, perhaps, rather be to be dead,' referring, not to the act of dissolution, but to the state after; not to the entrance chamber, but to the palace to which it admits So we have here grandly set forth the simplicity and unity of the Christian life. While the words probably refer mainly to outward life, they presuppose an inward, of which that outward is the expression. In every possible phase of the word life,' Christ is the life of the Christian. To live is Christ, for He is the mystical source from whom all ours flows. With Thee is the fountain of life,' and all life, both of body and spirit, is from Him, by Him, and in Him. To live is Christ,' for He is the aim and object, as well as the Lord, of it all, and no other is worth calling life, but that which is for Him by willing consecration, as well as from Him by constant derivation. To live is Christ,' for He is the model of all our life, and the one all-sufficient law for us is to follow Him.

Life is to be as Christ, for Christ, by, in, and from Christ. So shall there be strength, peace, and freedom in our days. The unity brought into life thereby will issue in calm blessedness, contrasted wondrously with the divided hearts and aims which fritter our days into fragments, and make our lives heaps of broken links instead of chains.

Surely this is the charm which brings rest into the most troubled history, and nobleness into the lowliest duties. There is nothing so grand as the unity breathed into our else distracted days by the all-pervading reference to and presence of Christ. Without that, we are like the mariners of the old world, who crept timidly from headland to headland, making each their aim for a while, and leaving each inevitably behind, never losing sight of shore, nor ever knowing the wonders of the deep and all the majesty of mid-ocean, nor ever touching the happy shores beyond, which they reach who carry in their hearts a compass that ever points to the unseen pole.

Then comes the other great thought, that where life is simply Christ, death will be simply gain.

Paul, no doubt, shrank from the act of death, as we all do. It was not the narrow passage which attracted him, but the broad land beyond. Every other aspect of that was swallowed up in one great thought, which will occupy us more at length presently. But that word gain' suggests that to Paul's confident faith death was but an increase and progression in all that was good hero. To him it was no loss to lose flesh and sense and all the fleeting joys with which they link us. To him death was no destruction of his being, and not even an interruption of its continuity. Everything that was of any real advantage to him was to be his after as before. The change was clear gain. Everything good was to be just as it had been, only better. Nothing was to be dropped but what it was progress to lose, and whatever was kept was to be heightened.

How strongly does that view express the two thoughts of the continuity and intensifying of the Christian life beyond the gravel And what a contrast does that simple, sublime confidence present to many another thought of death! To how many men its blackness seems to be the sudden swallowing up of the light of their very being! To how many more does it seem to put an end to all their occupations, and to shear their lives in twain, as remorselessly as the fall of the guillotine severs the head from the body. How are the light butterfly wings of the trivialities in which many men and women spend their days to carry them across the awful gulf? What are the people to do on the other side whoso lives have all been given to purposes and tasks that stop on this side? Are there shops and mills, or warehouses and drawing-rooms, or studies and lecture-halls, over there? Will the lives which have not struck their roots down through all the surface soil to the rock, bear transplanting? Alas! for the thousands landed in that new country, as unfit for it by the tenor of their past occupations, as some pale artisan, with delicate fingers and feeble muscles, sot down as a colonist to clear the forest!

This Paul had a work hero which he could carry on hereafter. There would be no reversal of view, no change in the fundamental character of his occupations. True, the special forms of work which he had pursued here would be left behind, but the principle underlying them would continue. It matters very little to the servant whether he is out in the cold and wet ploughing and tending cattle,' or whether he is waiting on his master at table. It is service all the same, only it is warmer and lighter in the house than in the field, and it is promotion to be made an indoor servant.

So the direction of the life, and the source of the life, and the fundamentals of the life continue unchanged. Everything is as it was, only in the superlative degree. To other men the narrow plain on which their low-lying lives are placed is rimmed by the jagged, forbidding white peaks. It is cold and dreary on these icy summits where no creature can live. Perhaps there is land on the other side; who knows? The pale barrier separates all here from all there; we know not what may be on the other side. Only we feel that the journey is long and chill, that the ice and the barren stone appal, and that we never can carry our household goods, our tools, or our wealth with us up to the black jaws of the pass.

But for this man the Alps were tunnelled. There was no interruption in his progress. He would go, he believed, without break of gauge,' and would pass through the darkness, scarcely knowing when it came, and certainly unchecked for even a moment, right on to the other side where he would come out, as travellers to Italy do, to fairer plains and bluer skies, to richer harvests and a warmer sun. No jolt, no pause, no momentary suspension of consciousness, no reversal, nor even interruption in his activity, did Paul expect death to bring him, but only continuance and increase of all that was essential to his life.

He has calmness in his confidence. There is nothing hysterical or overwrought or morbid in these brief words, so peaceful in their trust, so moderate and restrained in their rapture. Are our anticipations of the future moulded on such a pattern? Do we think of it as quietly as this man did? Are we as tranquilly sure about it? Is there as little mist Of uncertainty about the clearly defined image to our eye as there was to his? Is our confidence so profound that these brief monosyllables are enough to state it? Above all, do we know that to die will be gain, because we can honestly say that to live is Christ? If so, our hope is valid, and will not yield when we lean heavily upon it for support in the ford over the black stream. If our hope is built on anything besides, it will snap then like a rotten pole, and leave us to stumble helpless among the slippery stones and the icy torrent.

II. The Second Movement Of Thought Here,

The second movement of thought here, which troubles and complicates this simple decision, as to what is the best for Paul himself, is the hesitation springing from the wish to help his brethren.

As we said, no man has a right to forget others in settling the question whether he would live or die. We see the Apostle here brought to a stand by two conflicting currents of feelings. For himself he would gladly go, for his friends' sake he is drawn to the opposite choice. He has fallen into a place where two seas moot,' and for a minute or two his will is buffeted from side to side by the violence of the waves.' The obscurity of his language, arising from its broken construction, corresponds to the struggle of his feelings. As the Revised Version has it, If to live in the flesh--if this is the fruit of my work, then what I shall choose, I wet not.' By which fragmentary sentence, rightly representing as it does the roughness of the Greek, we understand him to mean that if living on in this life is the condition of his gaining fruit from his toil, then he has to check the rising wish, and is hindered from decisive preference either way. Both motives act upon him, one drawing him deathward, the other holding him firmly here. He is in a dilemma, pinned in, as it were, between the two opposing pressures. On the one hand he has the desire (not a desire,' as the English Bible has it, as if it were but one among many) turned towards departing to be with Christ; but on the other, he knows that his remaining here is for the present all but indispensable for the immature faith of the churches which he has founded. So be stands in doubt for a moment, and the picture of his hesitation may well be studied by us.

Such a reason for wishing to die in conflict with such a reason for wishing to live, is as noble as it is rare, and, thank God, as imitable as it is noble.

Notice the aspect which death wore to his faith. He speaks of it as departing,' a metaphor which does not, like many of the flattering appellations which men give that last enemy, reveal a quaking dread which cannot bear to look him in his ashen, pale face. Paul calls him gentle names, because he fears him not at all. To him all the dreadfulness, the mystery, the pain and the solitude have melted away, and death has become a mere change of place. The word literally means to unloose, and is employed to express pulling up the tent-pegs of a shifting encampment, or drawing up the anchor of a ship. In either case the image is simply that of removal. It is but striking the earthly house of this tent; it is but one more day's march, of which we have had many already, though this is over Jordan. It is but the last day's journey, and to-morrow there will be no packing up in the morning and resuming our weary tramp, but we shall be at home, and go no more out. So has the awful thing at the end dwindled, and the brighter and greater the land behind it shines, the smaller does it appear.

The Apostle thinks little of dying because he thinks so much of what comes after. Who is afraid of a brief journey if a meeting with dear friends long lost is at the end of it? The narrow avenue seems short, and its roughness and darkness are nothing, because Jesus Christ stands with outstretched arms at the other end, beckoning us to Himself, as mothers teach their children to walk. Whosoever is sure that he will be with Christ can afford to smile at death, and call it but a shifting of place. And whosoever feels the desire to be with Christ will not shrink from the means by which that desire is fulfilled, with the agony of revulsion that it excites in many an imagination. It will always be solemn, and its physical accompaniments of pain and struggle will always be more or less of a terror, and the parting, even for a time, from our dear ones, will always be loss, but nevertheless if we see Christ across the gulf, and know that one struggle more and we shall clasp Him with inseparable hands with joy and bliss in over measure for ever,' we shall not dread the leap.

One thought about the future should fill our minds, as it did Paul's, that it is to be with Christ. How different that nobly simple expectation, resolving all bliss into the one element, is from the morbid curiosity as to details, which vulgarises and weakens so much of even devout anticipation of the future. To us as to him Heaven should be Christ,-and Christ should be Heaven. All the rest is but accident. Golden harps and crowns, and hidden manna and white robes and thrones, and all the other representations, are but symbols of the blessedness of union with Him, or consequences of it. Immortal life and growth in perfection, both of mind and heart, and the cessation of all that disturbs, and our investiture with glory and honour, flung around our poor natures like a royal robe over a naked body, are all but the many-sided brightnesses that pour out from Him, and bathe in their rainbowed light those who are with Him.

To be with Christ is all we need. For the loving heart to be near Him is enough.

I shall clasp thee again,O soul of my soul,And with God be the rest.'

Let us not fritter away our imaginations and our hopes on the subordinate and non-essential accompaniments, but concentrate all their energy on the one central thought. Let us not lose this gracious image in a maze of symbols, that, though precious, are secondary. Let us not inquire, with curiosity that will find no answer, about the unrevealed wonders and staggering mysteries of that transcendent thought, life everlasting. Let us not acquire the habit of thinking of the future as the perfecting of our humanity, without connecting all our speculations with Him, whose presence will be all of heaven to us all. But let us keep His serene figure ever clear before our imaginations in all the blaze of the light, and try to feed our hopes and stay our hearts on this aspect of heavenly blessedness as the all-embracing one, that all, each for himself, shall be for ever conscious of Christ's loving presence, and of the closest union with Him, a union in comparison with which the dearest and sacredest blendings of heart with heart and life with life are cold and distant. For the clearness of our hope the fewer the details the better: for the willingness with which we turn from life and face the inevitable end, it is very important that we should have that one thought disengaged from all others. The one full moon, which dims all the stars, draws the tides after it. These lesser lights may gem the darkness, and dart down white shafts of brilliance in quivering reflections on the waves, but they have no power to move their mass. It is Christ and Christ only who draws us across the gulf to be with Him, and reduces death to a mere shifting of our encampment.

This is a noble and worthy reason for wishing to die; not because Paul is disappointed and sick of life, not because he is weighed down with sorrow, or pain, or loss, or toil, but because he would like to be with his Master. He is no morbid sentimentalist, he is cherishing no unwholesome longing, he is not weary of work, he indulges in no hysterical raptures of desire. What an eloquent simplicity is in that quiet very far better!' It goes straight to one's heart, and says more than paragraphs of falsetto yearnings.

There is nothing in such a wish to die, based on such a reason, that the most manly and wholesome piety need be ashamed of. It is a pattern for us all!

The attraction of life contends with the attraction of heaven in these verses. That is a conflict which many good men know something of, but which does not take the shape with many of us which it assumed with Paul. Drawn, as he is, by the supreme desire of close union with his Master, for the sake of which he is ready to depart, he is tugged back even more strongly by the thought that, if he stays here, he can go on working and gaining results from his labour. It does not follow that he did not expect service if he were with Christ. We may be very sure that Paul's heaven was no idle heaven, but one of happy activity and larger service. But he will not be able to help these dear friends at Philippi and elsewhere who need him, as he knows. So love to them drags at his skirts, and ties him here.

One can scarcely miss the remarkable contrast between Paul's To abide in the flesh is more needful for you,' and the saying of Paul's Master to people who assuredly needed His presence more than Philippi needed Paul's, It is expedient for you that I go away.' This is not the place to work out the profound significance of the contrast, and the questions which it raises as to whether Christ expected His work to be finished and His helpfulness ended by His death, as Paul did by his. It must suffice to have suggested the comparison.

Returning to our text, such a reason for wishing to die, held in check and overcome by such a reason for wishing to live, is great and noble. There are few of us who would not own to the mightier attraction of life; but how few of us who feel that, for ourselves personally, if we were free to think only of ourselves, we should be glad to go, because we should be close to Christ, but that we hesitate for the sake of others whom we think we can help I Many of us cling to life with a desperate clutch, like some poor wretch pushed over a precipice and trying to dig his nails into the rock as he falls. Some of us cling to it because we dread what is beyond, and our longing to live is the measure of our dread to die. But Paul did not look forward to a thick darkness of judgment, or to nothingness. He saw in the darkness a great light, the light in the windows of his Father's house, and yet he turned willingly away to his toil in the field, and was more than content to drudge on as long as he could do anything by his work. Blessed are they who share his desire to depart, and his victorious willingness to stay here and labour! They shall find that such a life in the flesh, too, is being with Christ.

III. Thus The Stream Of Thought Passes The Rapids And Flows On Smoothly To Its Final Phase Of Peaceful Acquiescence.

That is expressed very beautifully in the closing verse, Having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy in faith.' Self is so entirely overcome that he puts away his own desire to enter into their joy, and rejoices with them. He cannot yet have for himself the blessedness which his spirit seeks. Well, be it so; he will stop here and find a blessedness in seeing them growing in confidence and knowledge of Christ and in the gladness that comes from it! He gives up the hope of that higher companionship with Jesus which drew him so mightily. Well, be it so; he will have companionship with his brethren, and abiding with you all' may haply find, even before the day of final account, that to visit' Christ's little ones is to visit Christ. Therefore he fuses his opposing wishes into one. He is no more in a strait betwixt two, or unwitting what he shall choose. He chooses nothing, but accepts the appointment of a higher wisdom. There is rest for him, as for us, in ceasing from our own wishes, and laying our wills silent and passive at His feet.

The true attitude for us in which to face the unknown future, with its dim possibilities, and especially the supreme alternative of life or death, is neither desire nor reluctance, nor a hesitation compounded of both, but trustful acquiescence. Such a temper is far from indifference, and as far from agitation. In all things, and most of all in regard to these matters, it is best to hold desire in equilibrium till God shah speak. Torture not yourself with hopes or fears. They make us their slaves. Put your hand in God's hand, and let Him guide you as He will. Wishes are had steersmen. We are only at peace when desires and dreads are, if not extinct, at all events held tightly in. Rest, and wisdom, and strength come with acquiescence. Let us say with Richard Baxter, in his simple, noble words:

Loll, it belongs not to my careWhether I die or live;To love and serve Thee is my share,And that Thy grace must give.'

We may learn, too, that we may be quite sure that we shall be left here as long as we are needed. Paul knew that his stay was needful, so he could say, I know that I shall abide with you.' We do not, but we may be sure that if our stay is needful we shall abide. We are always tempted to think ourselves indispensable, but, thank God, nobody is necessary. There are no irreparable losses, hard as it is to believe it. We look at our work, at our families, our business, our congregations, our subjects of study, and we say to ourselves, What will become of them when I am gone? Everything would fall to pieces if I were withdrawn.' Do not be afraid. Depend on it, you will be left here as long as you are wanted. There are no incomplete lives and no premature removals. To the eye of faith the broken column in our cemeteries is a sentimental falsehood. No Christian life is broken short off so, but rises in a symmetrical shaft, and its capital is garlanded with amaranthine flowers in heaven. In one sense all our lives are incomplete, for they and their issues are above, out of our sight here. In another none are, for we are immortal till our work is done.'

The true attitude, then, for us is patient service till He withdraws us from the field. We do not count him a diligent servant who is always wearying for the hour of leaving off to strike. Be it ours to labour where He puts us, patiently waiting till death's mild curfew' sets us free from the long day's work, and sends us home.

Brethren! there are but two theories of life; two corresponding aspects of death. The one says,' To me to live is Christ, and to die gain'; the other,' To me to live is self, and to die is loss and despair.' One or other must be your choice! Which?

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 the end of all his weakness and misery. It delivers him from all the evils of life, and brings him to possess the chief good. The apostle's difficulty was not between living in this world and living in heaven; between these two there is no comparison; but between serving Christ in this world and enjoying him in another. Not between two evil things, but between two good things; living to Christ and being with him. See the power of faith and of Divine grace; it can make us willing to die. In this world we are compassed with sin; but when with Christ, we shall escape sin and temptation, sorrow and death, for ever. But those who have most reason to desire to depart, should be willing to remain in the world as long as God has any work for them to do. And the more unexpected mercies are before they come, the more of God will be seen in them.

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 character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life."So Christ would be magnified by his death, Phi 1:20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him."It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,

I. If I live in the flesh, this is the fruit of my labour (Phi 1:22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour - karpos ergou - operae pretium . It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments - sword, famine, and pestilence: Paul was in a strait between two blessings - living to Christ, and being with him. Here we have him reasoning with himself upon the matter.

1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (Phi 1:23); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luk 23:43. Absent from the body and present with the Lord (2Co 5:8), without any interval between. Which is far better, pollō gar mallon kreisson - very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.

2. His judgment was rather to live awhile longer in this world, for the service of the church (Phi 1:24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.

II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, Phi 1:25. Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide."2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.

III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, Phi 1:26. They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe, 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.

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 difference.

"Living," he says, in his great phrase, "is Christ to me." For Paul, Christ had been the beginning of life, for on that day on the Damascus road it was as if he had begun life all over again. Christ had been the continuing of life; there had never been a day when Paul had not lived in his presence, and in the frightening moments Christ had been there to bid him be of good cheer (Act 18:9-10). Christ was the end of life, for it was towards his eternal presence that life ever led. Christ was the inspiration of life; he was the dynamic of life. To Paul, Christ had given the task of life, for it was he who had made him an apostle and sent him out as the evangelist of the Gentiles. To him Christ had given the strength for life, for it was Christ's all-sufficient grace that was made perfect in Paul's weakness. For him Christ was the reward of life, for to Paul the only worthwhile reward was closer fellowship with his Lord. If Christ were to be taken out of life, for Paul there would be nothing left.

"For me," said Paul, "death is gain". Death was entrance into Christ's nearer presence. There are passages in which Paul seems to regard death as a sleep, from which all men at some future general resurrection shall be wakened (1Co 16:51-52; 1Th 4:14, 1Th 4:16); but at the moment when its breath was on him Paul thought of death not as a falling asleep but as an immediate entry into the presence of his Lord. If we believe in Jesus Christ, death for us is union and reunion, union with him and reunion with those whom we have loved and lost awhile.

The result was that Paul was swayed between two desires. "I am caught," he says, "between two desires." As the Revised Standard Version has it: "I am hard pressed between the two." The word he uses is sunechomai (4912), the word which would be used of a traveller in a narrow defile, with a wall of rock on either hand, unable to turn aside and able only to go straight on. For himself he desired to depart and to be with Christ; for the sake of his friends and of what he could do with them and for them he desired to be left in this life. Then comes the thought that the choice is not his but God's.

"My desire is to depart," says Paul, and the phrase is very vivid. The word he uses for to depart is analuein (360).

(i) It is the word for striking camp, loosening the tent ropes, pulling up the tent pins and moving on. Death is a moving on. It is said that in the terrible days of the war, when the Royal Air Force stood between Britain and destruction and the lives of its pilots were being sacrificially spent, they never spoke of a pilot as having been killed but always as having been "posted to another station." Each day is a day's march nearer home, until in the end camp in this world is for ever struck and exchanged for permanent residence in the world of glory.

(ii) It is the word for loosening the mooring ropes, pulling up the anchors and setting sail. Death is a setting sail, a departure on that voyage which leads to the everlasting haven and to God.

(iii) It is the word for solving problems. Death brings life's solutions. There is some place where all earth's questions will be answered and where those who have waited will in the end understand.

It is Paul's conviction that, he will "remain and continue with them. There is a word-play in the Greek that can not be reproduced in the English. The word for to remain is menein (3306); and that for to continue is paramenein (3887). Lightfoot suggests the translation bide and abide. That keeps the word-play, but does not give the meaning. The point is this; menein (3306) simply means to remain with; but paramenein (3887) (para, 3844, is the Greek for beside) means to wait beside a person ever ready to help. Paul's desire to live is not for his own sake, but for the sake of those whom he can continue to help.

So, then, if Paul is spared to come and see them again they will have in him grounds to boast in Jesus Christ. That is to say, they will be able to look at him and see in him a shining example of how, through Christ, a man can face the worst erect and unafraid. It is the duty of every Christian so to trust that men will be able to see what Christ can do for the man who has given his life to him.

Constable: Phi 1:12-26

C. Progress report 1:12-26

Paul proceeded from his introductory comments to explain his personal circumstances because these were of interest to his readers and profitable for them to understand. In relating them the apostle revealed a spiritual viewpoint that is a model for all believers for all time. This "biographical prologue"²⁸ illustrates how the principles for effective partnership in the gospel that Paul introduced in verses 3-11 were working out for the furtherance of the gospel in his own circumstances.

He began by relating what had happened because of his imprisonment in the past (vv. 12-18) and then explained what was happening in the present (vv. 19-26).

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 anticipated happening in the future. He referred to this so his readers would uphold him in their prayers and feel encouraged to adopt his viewpoint in their own situation in life.

1:19 The antecedent of "this" is probably the things that had happened to Paul to which he had just been referring in verses 12-18.

What deliverance did he have in mind, physical deliverance from imprisonment or some spiritual deliverance? Later in this epistle Paul said he anticipated release from prison (1:25; 2:24). However the verses that follow this one (v. 19) point to his thinking of the completion of salvation that he had referred to previously (v. 6). Earlier he had spoken of the completion of the Philippians' salvation. Here he spoke of the end of his own. The Greek word translated "deliverance" is soteria, the standard rendering of which is "salvation." Probably Paul meant that his prison experiences and the consequent furtherance of the gospel were all part of God's completing the good work that He had begun in him.

Two means were necessary for this salvation to reach fulfillment. Paul was counting on the prayers of the Philippians and the Lord's provision of enablement through His Spirit. Does this mean that if the Philippians failed to pray for Paul God's work in him would suffer? Yes, but the salvation in view is progressive sanctification, not glorification. God and people work together in the process of sanctification, but glorification is God's work alone.

By the provision of the Spirit Paul evidently meant the provision of grace that comes through the Spirit. God does not give His Spirit in measure (i.e., some now and more later, John 3:34). Obviously there is a vital connection between prayer and the Spirit's enablement. Paul referred to the Spirit as the Spirit of Jesus Christ here. Perhaps he did so because he had been thinking of Jesus Christ as the One before whom we will all appear when our salvation is complete (vv. 6, 10).

1:20 Paul did not want to feel ashamed when he stood before the Lord at His judgment seat.³⁶ Moreover he was confident that with the prayer support of the Philippians and the Holy Spirit's enablement he would not. Nevertheless he felt the need for courage. After all, he still had to stand before Caesar and undergo a Roman trial. His greatest desire, however, was that he would continue to exalt Jesus Christ whether that meant that he live or die.

"The believer's body is a lens' that makes a little Christ' look very big, and a distant Christ' come very close."³⁷

The use of the passive "be exalted" rather than the active "I exalt Christ" is unusual. It reflects Paul's conviction that essentially the Christian life involves following the leading of God's indwelling Spirit rather than seizing the initiative and doing things for God (cf. Gal. 5:18).

1:21 This great testimonial affirmation succinctly summarizes Paul's philosophy of life. For him, regardless of the decision about whether he would continue to live or die or the opinions of other people, saved or lost, his whole life revolved around Jesus Christ. Jesus' work on the cross had become the reason for all that Paul did. Appreciation for Christ motivated all that he did. His present enablement through the Spirit was the source of his strength. The prospect of seeing Jesus Christ and standing before Him one day drew him and constituted the goal for all he did. Many people today, if they were honest, would have to say that for them to live is money, fame, happiness, family, or any of a multitude of idols.³⁸ However, Jesus Christ was the sun around which Paul's life orbited.

If the Emperor's verdict was death, Paul would be better off than if he continued to live. He would go into the presence of his Lord and be free forever from the shackles of sin, suffering, and sorrow. Furthermore he would have glorified God by persevering faithfully to the end of his life. The Christian can take a radically different view of death than the unbeliever who has no hope, as Paul did (cf. 1 Thess. 4:13-18).

"Paul's hope for the future, centered as it was in Jesus, kept him from making too much of his current circumstances. This hope enabled him to reassess his circumstances, not by suppressing his emotions, evident throughout this letter, but by relating them to God's sovereignty and to Jesus' centrality in life."³⁹

1:22 The prospect of a few more years of life and service was not unattractive to the great apostle either. He saw living as an opportunity to continue serving the person of Christ and building up the body of Christ. He could continue to labor, and his work would produce fruit for eternity. Satanic opposition had always marked Paul's labors, but he was willing to continue to face that. He was glad the choice of living or dying was not his to make since both options had positive features for him.

1:23 Paul felt himself in a bind. If forced to choose life or death, he faced a hard decision. On the one hand he desired to depart this life and go to be with the Lord forever (2 Cor. 5:8). That would be better for him personally. If Paul had believed in purgatory or soul sleep, he would hardly have said he regarded death as a preferable alternative to life.

"It seems most likely, therefore, that Paul expected to be with the Lord' in full consciousness."⁴⁰

The same Greek word translated "depart" (analuo) appears elsewhere describing the release of a prisoner from his bonds (Acts 16:26) and the departure of a guest from a wedding feast (Luke 12:36).

1:24 Viewed from a different perspective it might be better if he lived. The Philippians would profit from Paul's lengthened life and future ministry to them.

Note that Paul did not mention that life was preferable because he could avoid the pain and suffering of death. He did not refer to separation from his loved ones or from what he had worked so hard to accumulate either. These are reasons many people give for not wanting to die. His love for Jesus Christ and other people were the driving motives in Paul's life, not selfishness (cf. Matt. 22:37-39).

1:25 After weighing all the evidence it seemed to Paul that he would probably live a little longer. He evidently believed this because the case his accusers had brought against him was not strong (cf. Acts 23:29; 25:25; 26:31-32). The fact that he said, "I know that I shall remain," raises the question of whether he had received some special revelation. That is a possibility, but the Greek word translated "know" (oida) does not mean infallible knowledge necessarily (cf. Acts 20:25).

Statements in the Pastoral Epistles as well as in the writings of some of the early church fathers indicate that Nero released Paul from his first Roman imprisonment in 62 A.D. The apostle resumed his missionary labors and returned to Macedonia and probably to Philippi. However, the Romans arrested him again, imprisoned him in Rome a second time, and then executed him as a martyr there in 68 A.D.⁴¹ If this information is true, he probably did contribute to the spiritual progress and joy of the Philippians as he said he hoped he could here.

1:26 The idea contained in this verse is that Paul's renewed ministry among the Philippians would give them reasons to be even more joyful. His ministry among them would enable them to appreciate the riches of their salvation more fully. "Proud confidence" (NASB, Gr. kauchema) means ground for joy. "Coming" (Gr. parousia) is the same word Paul used to describe the Lord's return (1 Thess. 3:13).

"In Classical Greek it referred to the pomp and pageantry that accompanied the arrival of a king or governor in a city. By using this special word Paul may indicate that he expects to receive a king's welcome' from the Philippians when he comes to their town (Beare)."⁴²

The major value of this pericope (vv. 19-26) is its revelation of Paul's attitude toward life and death. When a person faces the possibility of dying soon, his or her real values often become obvious. Paul's Christ-centered life is certainly a fine example for all Christians to emulate.⁴³ Here he discerned what was best regarding his own desires and the Philippians' spiritual progress (cf. v. 9). Paul's desire to glorify Jesus Christ kept him pure (v. 10; cf. vv. 17-18). This section provides a smooth transition from Paul's thanksgiving and prayer into the body of the epistle.

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 overseers ^a and deacons:

² Grace and peace to you from God our Father and the Lord Jesus Christ.

^a 1 Traditionally bishops

Though Paul was writing Scripture, he used the common letter style of his day. The content, however, was far from the same. It was enriched by the common experience of being "in Christ" which he shared with his readers. We should not expect here a carefully outlined document. It was a letter, and as letters do, addressed a particular occasion without giving exacting attention to the niceties of strict logical development. But neither was the progress of Paul's thought haphazard.

1:1 Paul and Timothy,

Paul may well have suited the introductory self-descriptions in his letters to the needs he addressed in those letters. In some letters he called himself an apostle. But not here. His apostolate was not in question in Philippi.

Paul joined Timothy with himself in the greeting. Timothy was apparently part of the team which founded the Philippian church (Acts 16:1-3,6,10; 17:14). Why was his name included in this greeting? Certainly because he was with Paul and was known to the Philippians. His name was also joined with Paul's in the greetings in Second Corinthians, Colossians, First and Second Thessalonians, and Philemon. He was probably not Paul's scribe, as some have suggested, since he is mentioned in the third person in 2:19-23. For the same reason we know the letter was Paul's product, not Timothy's. If Timothy's name was included for other reasons, perhaps it was because Paul wished to enhance his status in view of his intention to send him to Philippi. Others think that inclusion of the name was to indicate Timothy's "amen" to Paul's words. It has also been suggested that Paul's use of "servants" as a mutual description of himself and Timothy was to show their equality. Thus Paul would not elevate himself by the title "apostle," since humility was the virtue which he would urge on the Philippians in the letter.

servants of Christ Jesus,

The word dou'loi ( douloi ) translated "servants" was the word normally used in the Greek world for slaves. The corresponding Hebrew term was used to refer to a person through whom God had acted (Moses in Num 12:7; the prophets in Jer 25:4; Ezek 38:17; Amos 3:7; and Zech 1:6). Thus some argue that Paul used the term to indicate that he and Timothy were God's instruments. This Hebrew sense is possible, but we prefer to understand the term in the Greek sense of slavery, as in 1 Corinthians 6:20 and 7:23, where Paul described the brethren as those "bought with a price." This seems to fit more neatly into the call for humility and unselfishness which is sounded often in this letter. Paul offered himself as a servant to the Philippians so that they could interpret his exhortations as "service" and not as "command." As Christ became a servant, so were they to become servants. Thus Paul opened the letter with a word that set the tone for what would follow.

To all the saints

It is noteworthy how often Paul uses the term "all" in this letter. One writer has suggested that it was sounded like the pealing of a bell (1:4,7,8,25; 2:17,26; and 4:21). Quite likely this language was used deliberately to reassure the church that no one was excluded from Paul's concern. He would not be accused of favoritism as he pleaded for unity.

"Saints" (a{gioi , hagioi ) is the special term used for the recipients of this letter. Paul also employed the term in Romans 1:7; 1 Corinthians 1:2; 2 Corinthains 1:1; Ephesians 1:1; and Colossians 1:2. The basic idea of the word is to be "set apart." It draws its meaning from the Old Testament concept of the people of Israel being set apart because God chose them. In this unique relationship to God the Philippians enjoyed special privilege, as the letter will show. Further, they were also characterized by a particular lifestyle, as we will also see. These differences were obvious to the public, so that the followers of Christ became a visible element among the nonsaints in Philippi.

in Christ Jesus at Philippi,

Their special status was no human invention, but was made possible in Christ Jesus. Thus the cause of saintliness anticipates the greeting "grace" in verse 2. The expression "in Christ Jesus" and similar expressions such as "in Christ," "in the Lord," and "in the Lord Jesus" frequently punctuate this letter. If one searches for these occurrences, one is amazed at how central for Paul was the experience of relationship to Christ. This was no mere acquaintance, nor was it simply following the teaching of Jesus. It was a union with him, in which the saints shared Christ's resurrection life (3:9f). Though they were a special group in the city of Philippi, they were special there because they were first special "in Christ Jesus." These words indicate how extraordinary was the context in which this letter must be set.

together with the overseers and deacons:

Among the saints at Philippi were those called "overseers" and deacons. Some translations render "overseers" (ejpivskopoi , episkopoi ) as "bishops," a term that derives from a transliteration of the word. This is the earliest literary reference to these groups to be found in Christian literature. This is also the only Pauline letter where these people were included in the address. Who were these overseers and deacons, and why did Paul mention them in his greetings only here? When we appeal to later New Testament writings we find the term for overseers employed in Acts 20:28 as well as in the climactic usage in 1 Peter 2:25. The basic idea in these texts is oversight, supervision, or protective care. In this case these ideas would have spiritual implications in terms of relationship to Christ. Though in later Christian writings overseers were involved with expenditures of money, when Paul mentions monetary gifts in Philippians 4:10-18, he does not mention them. It may be that in the providence of God oversight within the church ripened into more developed concepts found in 1 Timothy 3:1-7; Titus 1:5-8; 1 Peter 2:25 and 5:1-4. Here, in addition another church leader is mentioned in Philippians 4:3.

The term translated "deacons" (diavkonoi , diakonoi ) simply means servant. (In fact, "deacon" is actually more of a transliteration that a translation of the word's meaning.) Christians were often referred to in the New Testament by both the noun and verb forms of this word. First Timothy 3:8-10,12f gives qualifications of deacons who seem to have had a formal office in the church. They seem to have been special servants who operated in performing the tasks of the church under the supervision of the bishops.

Why did Paul address these groups specifically here? Some say he was responding to a letter the Philippians had sent him in which they were mentioned. Therefore he noted them in his response.

Others suggest that he wished the leaders to be foremost in recognizing Epaphroditus and receiving him properly when he came, and also in receiving Timothy (2:19-30). He may have wished the cooperation of these leaders in dealing with the Philippian problems addressed in the letter. If that was the case, however, it is puzzling why Paul did not mention such leaders in his other letters. It is possible that the Philippian church was the first to have appointed individuals to these positions.

We should also note that the term "overseers" is plural. There was no single bishop (overseer) in the church at this point.

1:2 Grace and peace to you

The term "grace" (cavri" , charis ) is similar in form to the usual Greek greeting cai're ( chaire ), "hail," but this subtle change in meaning catches up the essence of what it means to be a follower of Jesus. Everything is from God, and because grace has been given from God, peace is possible. "Peace" (eijrhvnh , eirçnç ) was also frequently used in Paul's greetings. It implies health, well-being, and prosperity. When properly understood, these were blessings of following Jesus and of being of God's special race of people. Thus, as God had given him grace and peace, so now Paul blessed others with the same gifts. But he recognized that he could offer them only because they had been offered by God in Christ.

from God our Father and the Lord Jesus Christ.

Jesus had taught his followers the special dimensions of the fatherhood of God. Note especially the use of the term in Luke 11:2,13. Therefore as God's sons through Christ they could address him as "Father."

To address Jesus as "Lord" was to recognize his sovereignty and equality with God, as God was Lord. It was also to recognize his role as Messiah. The theme of Lordship becomes particularly pointed in 2:9-11.

I. THANKSGIVING AND PRAYER (1:3-11)

A. THANKSGIVING (1:3-8)

³ I thank my God every time I remember you. ⁴ In all my prayers for all of you, I always pray with joy ⁵ because of your partnership in the gospel from the first day until now, ⁶ being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

⁷ It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God's grace with me. ⁸ God can testify how I long for all of you with the affection of Christ Jesus.

Letters of Paul's day often included a section which could have one or more basic functions. It could be an expression of thanksgiving, or a prayer to the gods in whom the writer believed. It might include some favorable reference to the recipients of the letter, as best wishes or a prayer for them. There may have been something about the circumstances of the writer. Paul has taken this section of the normal letter and expanded it. Normally the themes that were touched were those that were expanded and developed later in the letter. Thus in verses 3 and following we will see many ideas that were important in Paul's mind as he wrote.

Verses 3-6 are centered in remembrance; that is, in Paul's past experience with the Philippians. In verse 7, as he had done briefly in verse 3, Paul indicates his present attitude as he writes. In verses 9-11 Paul prays that God will bless his readers in the future.

He begins by thanking God for them. Before he will finish this section, we will learn that Paul was thankful because they had remembered him and thus been his partners; and he was thankful because he was confident that God would complete the good work in them which he had begun. There is then in these verses a sense of confidence in the power of prayer. Paul was not merely extending good wishes, but believed that God would work in their lives.

1:3 I thank my God

There is an intimacy in the expression "my God" - an expression found elsewhere in Romans 1:8 and Philemon 4. Paul recognized that the goodness of the Philippians was due to God's work in them, and not to their natural graciousness.

every time I remember you.

Some have argued that a legitimate translation of the Greek mneiva/ uJmw'n (mneia hymôn , literally "remembrance of you") rendered "I remember you" could be "you remember me." If that translation were accepted it could refer to the gifts they had sent Paul (4:10-18) as well as to other ways in which the Philippians had cared for him. Both translations reflect concepts found in the letter, and which are Christian. It is difficult to know which to accept here.

Verses 3 and 4 seem to indicate a regular regimen of prayer on Paul's part. We would say that the Philippians were on Paul's "prayer list."

1:4 In all my prayers for all of you,

Here, as in verse 1, Paul mentions "all" the Christians at Philippi. Again he wished to indicate that none were omitted. This would be an appropriate response to any division in the church which would separate Christians from one another. Paul was not going to take sides and exclude some.

I always pray with joy

The joy theme is here first introduced in the letter. It will be sounded again and again. References are found in 1:18, 25; 2:2,17,18,28,29; 3:1; and 4:1,4,10. The noun form of the word (carav , chara ) is found five times and the verb form (caivrw , chairô ) is found eleven times in Philippians. Paul speaks of more than just a mood. This is a deep confidence that was rooted in God's sovereign control of the universe and the assurance of ultimate victory for those in Christ. Emotional fluctuations would not trouble this source of joy. Note Paul's statement of this confidence in 3:20. Statements of joy are significant given the fact that Paul was in prison. But imprisonment did not diminish his joy because that joy was grounded in something deeper.

Paul prayed for the Philippians as they prayed for him (1:19). The word for prayer here is not Paul's usual term, but indicates a specific need that was carried to God. The content of the prayer, however, is not given until verse 9, after Paul has spoken of his relationship to the Philippians and his feelings for them.

1:5 because of your partnership in the gospel

Paul's relations with the Philippians had been special through the years. The term "partnership" is the Greek koinwniva (koinônia ), used by Paul in thirteen of the nineteen New Testament usages. In Philippians it occurs in 1:7; 2:1; 3:10 and 4:15, besides the present text. It has a broad realm of significance, and certainly would include here the financial help they had sent (4:10-18). We know that Paul was sent help in Thessalonica more than once (Phil 4:16); that help was sent once to him in Corinth (2 Cor 11:9); and now help had been sent to him as he was in prison. But, beyond financial help, the larger sense of partnership here seems to be sharing in the gospel, or in the life in Christ.

from the first day until now,

This partnership took place "from the first day." Meanings of the term "first day" range from the suggestion that it meant the beginning of Paul's evangelism in Philippi, to that it was the beginning of his evangelism after leaving Philippi, to that it was the beginning of the European mission. These conjectures may be overworking the point. Paul may simply have been saying that the Philippians, in all the time of their acquaintance, had shared with him in the work of the Lord.

1:6 being confident of this, that he who began a good work in you will carry it on to completion

Now Paul moves from the past to the future, expressing confidence in the work that God would do in the lives of the Philippians. His confidence was not merely humanistic, but was based in the very nature of God. God, if men would allow it, would complete the work that he does in human lives. Though the "good work" could include financial help given Paul, it seems likely, from the nature of this verse, that it embraced more than that, i.e., embraced the entire experience of living in Christ. There was need for perseverance in this endeavor, but there was also the expectation of increased growth and experienced richness in relationship to Christ. Paul's prayer suggests a prayer that all Christians would do well to employ.

until the day of Christ Jesus.

The "day of Christ Jesus" is understood as the day of his return. It is possible to read these words in a way that implies an expectation that this event would occur soon. There is no doubt that the early Christians expected the Lord to return at any time, though the exact time was unknown. The passage of the centuries has dimmed the modern church's expectation of the Lord's return. It might be well if the church could recapture the sense of an event which could at any time break into history.

1:7 It is right for me to feel this way about all of you,

Although the term "it is right," which was Paul's affirmation that he had the Philippians in his heart, may seem defensive, as if Paul were criticized for his prayers, actually he was choosing a strong way to indicate how deep his feelings were. Verses 7 and 8 are characterized by strong emotion, and show in a beautiful way the relationship between the church and the prisoner. Paul's days in prison were brightened by the contemplation of these brothers and sisters.

The word "feel" translates an important Greek term (fronei'n , phronein ). Philippians contains one third of its New Testament usages (2:2 [twice], 5; 3:15 [twice], 16 [variant], 19; 4:2, 10 [twice].) The basic idea conveyed by the word was a frame of mind, or a life direction. The sense is of thought, but there are emotional overtones. It is a mistake, however, to interpret the term simply as an emotion.

It is often easy to feel deeply for one segment of a group and not for another, but Paul by using "all" made it clear that this passionate language excluded none of those in the Philippian church. Note the same term in verses 1 and 4. So Paul knew about these people, but also cared deeply about them.

since I have you in my heart;

Some translations render the Greek behind "since I have you in my heart" as "you hold me in your heart." Both renderings are possible from the Greek and commentators are divided. We believe, on the basis of verse eight, that the reading of the NIV makes better sense here.

for whether I am in chains or defending and confirming the gospel,

Defending and confirming the gospel are part of the same experience, since only one article is used with the two terms, indicating that they were one thing. These were legal terms, and probably referred to Paul's coming trial, though other opinions have been offered.

all of you share in God's grace with me.

In these traumatic times Paul was comforted by a sense of God's grace, but was also comforted by the realization that others shared in that grace. He was not alone, but was part of a supportive community, which, though not with him in person, was involved with him in prayer. One author has suggested that the church might be described as "sharers in God's grace."

1:8 God can testify how I long for all of you with the affection of Christ Jesus.

Paul continued expressing his deep attachment to his readers in this verse by calling God to testify to his longing for them. If they could not see Paul's heart, God could. So in this serious way he affirmed his concern for them. Though he had affection for them, the sense was intensified by reference to the affection of Jesus. Paul might have spoken of "my affection," but the passage as it reads makes the statement more powerful. Any understanding of Christ would have to begin with a sense of Jesus' deep affection and compassion. To describe affection in that way was to describe it as powerfully as possible. Paul may have expressed himself this way in the event any doubted the sincerity of his words. To invoke the names of God and Christ when a statement of love was made falsely would be a terrible thing indeed.

B. PRAYER FOR LOVE GROWING TOWARD GLORY (1:9-11)

⁹ And this is my prayer: that your love may abound more and more in knowledge and depth of insight, ¹⁰ so that you may be able to discern what is best and may be pure and blameless until the day of Christ, ¹¹ filled with the fruit of righteousness that comes through Jesus Christ - to the glory and praise of God.

We come now to the prayer to which reference was made in verses 3 and 4. Just as verse 6 had expressed confidence for the readers' Christian growth until the day of Christ, now in verses 9-11 the same thought is repeated, keeping in mind the ultimate return of the Lord (v. 10).

1:9 And this is my prayer:

The word for prayer here is the broader term (proseuvcomai , proseuchomai ) contrasted to the narrower term found in verse 4, which there indicated a more specific petition. The content of the prayer was for love, but love defined in the very specific ways the context indicates. The result of this love was that the quality of life would be such that God would be glorified.

that your love may abound more and more in knowledge and depth of insight,

There were two things for which Paul prayed. The first was love that was abounding and able to discern. Secondly, he prayed for their character, that they might be pure and blameless. The love for which he prayed could be love for God, but in context it seems more appropriately to indicate love for others. The need for this love would become obvious as the letter progressed, and as Paul discussed the need for the church to seek unity. This love, which was enhanced through prayer, was not simply a feeling, but on the other hand neither was it just a bookish kind of knowledge. Genuine love would produce moral insight and thus appropriate action. One commentator has even suggested that Paul was combatting an "enthusiastic" love which needed to be tempered and guided by knowledge and insight.

Paul prayed that this love would abound, which implied it would be overflowing. As one has said, there was to be so much love there would be no room to store it. The new age of men in Christ was to be marked by this remarkable excess of love, characterized by knowledge and insight. It was not an easy tolerance of any belief or manner of life. Love would weigh matters in view of the deeper purposes of God, and thus make decisions and carry them into action.

1:10 so that you may be able to discern what is best and may be pure and blameless until the day of Christ,

To "be able to discern what is best," as this verse indicates, required that some things would be rejected by love as not being best. Love was therefore a thinking thing, which, like wisdom, observed, and sifted, and decided. There may be many ways to make decisions, but Paul prayed that their way would be the highest; the way of love. Thus the pure and blameless quality of life came through prayer, as did the righteousness indicated in the next verse. The pure person was one who was sincere and honest and whose mind was not polluted by those things which did not come from God. The basic idea of "blameless" (ajprovskopoi , aproskopoi ) seems to relate to the idea of stumbling; either not causing others to stumble, or not stumbling oneself. As in verse 6 there was a reference to the day of Christ, so again this end of time reality is noted as the goal and climax of Christian striving.

1:11 filled with the fruit of righteousness that comes through Jesus Christ -

The theme of personal integrity continues here, with the expression "fruit of righteousness" (karpoΙn dikaiosuvnh" , karpon dikaiosynçs ). This could mean either righteousness which was itself the fruit (like an orchard), or it could mean that righteousness within one produced the right kind of fruit. Here it was not the sinlessness which was given because of what Christ had done, but it was a moral quality. Consonant with the idea that prayer produces righteousness, here Paul said it came through Jesus Christ.

to the glory and praise of God.

The conclusion, or doxology, of this section is the expression "to the glory and praise of God." Paul has not been discussing human achievement, but that which comes as the result of prayer and God's intercession. It was not how good humans had been, but rather how good and gracious God has been.

II. PAUL'S SITUATION AND ATTITUDE (1:12-26)

A. THE INFLUENCE OF PAUL'S CHAINS (1:12-14)

¹² Now I want you to know, brothers, that what has happened to me has really served to advance the gospel. ¹³ As a result, it has become clear throughout the whole palace guard ^a and to everyone else that I am in chains for Christ. ¹⁴ Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly.

^a 13 Or whole palace

In verses 12-14 Paul reassured the brothers that his experiences had advanced the gospel. Consequently the palace guard and all others knew that his chains were for Christ. And the Christians had been encouraged to speak God's word with greater courage.

The form of Philippians differs from some of Paul's other letters in that he intersperses biographical material with instruction and exhortation. Even the biography, however, has an instructive purpose. Verses 12-26 comprise this first biographical section. The two others are 2:19-3:14 and 4:10-20. Though Paul speaks about himself, verses 12-18 seem to be more basically about the preaching of Christ. In verse 14 it is mentioned specifically, and verses 15-18 describe an unusual situation which Paul resolved by rejoicing that regardless of motives Christ was preached. As one author has said the picture is not so much a Pauline self-portrait, as one of the gospel's progress.

1:12 Now I want you to know, brothers,

The words "I want you to know" may have implied an inquiry by the Philippians, or may indicate that people would expect the opposite result from the one Paul now announced. His language may imply the expectation that his circumstances would hinder the gospel. He made it clear that the opposite had occurred. This had two results. First, (v. 13) his guard and "everyone else" had further understanding of his circumstances, centering in the knowledge of Christ. Second, most of the brothers had been emboldened by Paul's circumstances to overcome any reticence to speak God's word.

Some have even suggested (though the text does not hint at it) that Paul may have been responding to those who might argue that if God were really with him, he would not have allowed Paul to be imprisoned.

that what has happened to me

As Paul had prayed for deepened knowledge to characterize the Philippians (v. 9), so now he advances their knowledge of his situation. He calls his state "what has happened to me." This may have referred to his imprisonment and its consequences. But it is also possible that it referred to some subsequent episode, perhaps even that mentioned in verses 15-18. The Greek expression is literally "my affairs." This is so general that we cannot exactly define Paul's situation. Whatever it was, it was assumed that it might harm the cause of Christ.

has really served to advance the gospel.

The word "advance" (prokophv , prokopç ) commonly described the removing of obstacles, as might be done before an advancing army. Here a circumstance that might have appeared to be an obstacle really had the opposite result.

1:13 As a result, it has become clear

It would appear that either ignorance or misconception had once characterized what people knew of Paul's imprisonment, but no longer. One would assume from "it has become clear" that the gospel had become quite a topic of conversation. One might also assume, knowing Paul, that he had not been passive during his imprisonment.

throughout the whole palace guard

"Palace guard" (praitwvrion , praitôrion ) was an expression which originally designated a leader's tent in a Roman camp, then later the official residence of the governor in a Roman palace. It is generally held, however, that in this context the reference was not to a location, but to soldiers. The next expression indicates individuals ("everyone else") and this would imply that "palace guard" also indicates individuals.

and to everyone else

"Everyone else" may have been others concerned with the disposition of Paul's case. Since the term is general, it could extend even beyond that. This prisoner was not hidden away in anonymity.

that I am in chains for Christ.

Why was Paul initially imprisoned? Was it assumed that he was a political prisoner? If so, that assumption had now been placed aside. He was in prison for Christ. Does this suggest that his jailers considered that was a legitimate grounds for incarceration, or that it was not a legitimate reason and they were not aware of it? Perhaps these questions are not the major interest in the text. Most important was that Christ was now known through Paul and his circumstances. In a sense it could be said that Paul was acknowledging a higher imprisoning authority than Rome; that he was indeed God's prisoner.

Yet it is tantalizing to know exactly how and why Paul was imprisoned. If a Roman imprisonment is assumed the narrative in Acts still leaves the reader with some dissatisfaction as to any solid legal reason for Paul's presence in jail. The expression "in Christ," nonetheless, must indicate the imprisonment had something to do with Paul's Christian activity. In 3:10 he speaks of himself as a sharer in Christ's sufferings.

1:14 Because of my chains, most of the brothers

Now Paul "moves out" of prison, to consider the brothers. Behind his words we sense reticence, perhaps even embarrassment, on the part of the brothers, reluctant to preach because of danger or humiliation. If there was danger, Paul's circumstances had emboldened them to rise above it. Boldness and shame in Philippi are noted in verse 20. Apparently both in Paul's location and in Philippi the problem of reticence in proclamation and discipleship occurred.

The word "most" is intriguing. Were there brethren who, despite Paul, still held back from proclamation? Perhaps shyness to preach the word is a problem with which the church must always deal.

in the Lord have been encouraged to speak the word of God more courageously and fearlessly.

The expression "in the Lord" (ejn kurivw/ , en kyriô ) in the NIV modifies "brothers." Some feel this is unnecessarily repetitive and note that the Greek could just as well use the words to modify "encourage"; i.e., the brothers are encouraged in the Lord. This might imply that God had given them supernatural help, likely in response to prayer, leading them to overcome reluctance in evangelism. We can conjecture the circumstances. Some might have asked, when learning that Paul was in prison for Christ, what it was about Christ that would lead a person to accept jail. This might have opened up preaching opportunities for the brethren. Or his circumstances might have demonstrated that prison was not that tragic, or that if one followed Christ, prison did not matter. They may have thought that if Paul had such courage, so should they.

B. OPPOSITE MOTIVES FOR PREACHING CHRIST (1:15-18a)

¹⁵ It is true that some preach Christ out of envy and rivalry, but others out of goodwill. ¹⁶ The latter do so in love, knowing that I am put here for the defense of the gospel. ¹⁷ The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. ^{a 18} But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice.

^a 16, 17 Some late manuscripts have verses 16 and 17 in reverse order.

Those who preached Christ did so from two motives. Some who did so out of envy and rivalry, selfish ambition and insincerity hoped to create trouble for Paul (vv. 15,17). Others preached out of love, thus showing their respect for Paul (v. 16). In any event, said the apostle, the important thing was that Christ was preached, whatever the motives (v. 18), and that made him joyful.

1:15 It is true that some preach Christ

Besides imprisonment Paul experienced another troublesome situation. The words "it is true that" (in Greek, the single word mevn , men , "indeed") may imply that the Philippians had heard of it. The preaching of Christ, referred to in verse 14, was being done appropriately by some, but by others with tainted motivations. It has been argued that the two groups spoken of in these verses were sub-groups of the brothers who spoke courageously, to whom verse 14 referred. Careful examination of the text, however, would indicate that those whom Paul complimented in verse 14 would not be spoken of disparagingly here. Therefore we assume that he spoke of another situation in this verse.

out of envy and rivalry, but others out of goodwill.

Paul's concern here was motives, not message. There is no suggestion that what was proclaimed was heretical. Conjectures about those who preached out of envy and rivalry have been varied. Some have said their intent was to hasten Paul's punishment in the belief that such tribulation would hasten the return of the Lord. Others have argued that the preaching of Christ had been done against the Jews (see chapter 3) and the intent was to use the imprisonment to embarrass them, rather than to increase Paul's difficulties. Others have held that some believed Paul should accept martyrdom, and they were trying to increase the likelihood it would occur. Another view is that some believed Christianity would triumph immediately, and Paul's imprisonment seemed a denial of that. Therefore they opposed him because his situation conflicted with their theology. We believe the circumstance was a matter of rivalry. Certain church members aspired to positions of leadership and to the accolades and acceptance that came with that. Consequently they did what they could to increase Paul's difficulties, on the premise that the more he was subdued, the more their cause would be amplified. Thus they preached the correct message, but their intent was not so much to lead men to Christ as to enhance their own prestige as "leading figures" in the church. Though no view may answer all the questions, a lust for importance can explain the words "envy," "rivalry" (v. 15), "selfish ambition" and "not sincerely" (v. 17).

The words "envy" (fqovno" , phthonos ) and "rivalry" (e[ri" , eris ) often occur together in Paul, and only he uses the latter word in the New Testament. "Good will" could indicate good will toward Paul, or toward God. In the latter case the idea would be that those who preached Christ in the appropriate way were grateful for God's good will toward Paul.

1:16 The latter do so in love,

As with the interpretation of good will (v. 15), so "love" in this verse can be understood as love for Paul, or for God, or for the lost. But it may be stretching the text too far to attempt to make such distinctions here.

knowing that I am put here for the defense of the gospel.

The last of this verse relates to the ideas of verse 14. The words "put here" often conveyed the sense of divine appointment. Was Paul saying that he was put on earth to preach the gospel, or, more likely, that he was put in prison for the defense of the gospel? Was he referring to God's mandate to preach as the cause of his imprisonment, or to the imprisonment as an opportunity given by God? In the latter case even the harmful designs of men would work to the glory of God. Since God cannot be thwarted by human intent, what of those in verse 17 who were attempting to thwart God's will by corrupt motivations? "Defense" is the Greek word ajpologiva ( apologia ) from which we get our word "apology." It referred to Paul's coming trial.

1:17 The former preach Christ out of selfish ambition, not sincerely,

In this carefully structured paragraph Paul turned to the second of the groups mentioned two verses earlier. Unfortunately there were those who put their own egos and self-enhancement above God himself and above the salvation of mankind. As Melick suggests, all of the groups in the church knew Paul, but not all welcomed him. We might also infer from Paul's knowledge of the situation that their motives and opposition were not concealed.

supposing that they can stir up trouble for me while I am in chains.

The word "trouble" (qli'yi" , thlipsis ) indicates inner distress or pain. We do not know the exact significance of this. Perhaps it implied inward annoyance or implied Paul's frustration because his imprisonment limited him. Perhaps some thought his imprisonment could be made more severe, or that his influence on the outside, especially in the church, could be diminished.

1:18 But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached.

Paul's response to all this was remarkable. When one compares the severity of his language in other texts, as in Gal 1:8-9, these words appear most charitable. Perhaps Paul had mellowed as he aged. In this case, however, it was not the message that was threatened, as in Galatians. Rather it was a question of motivation. What people heard was what people ought to hear, regardless of the reasons it was proclaimed. Certainly Paul would argue the character of ministers was important, but he also recognized that the nature and power of the message would do their work regardless of the character of the minister. Truth is truth, despite the mind or mouth from which it comes. Paul here rose above any personal irritation or hostility to achieve a more noble perspective. The preaching of Christ, even from wrong motives, was for him a cause of joy.

And because of this I rejoice.

Here the verb for "rejoice" (caivrw , chairô ) is used, as elsewhere in 1:25; 2:2,17,18,28,29; 3:1; 4:1,4,10 (cf. notes at 1:4). Someone has said this was an extraordinary statement from an extraordinary man.

It is possible there was more to this issue than is indicated here. Paul's focus, however, was on the preaching of Christ, and he simply had no interest in developing more fully the exact circumstance that prevailed.

Why had he told this to the Philippians? Certainly to inform them about his situation. But he may also have recognized that problems of self-aggrandizement characterized the church in many places. He may have felt so strongly that he was giving the Philippians an indirect warning, even if he saw no immediate problem among them. Has the church ever been free from the problems caused by human ego wishing to transcend God's glory? Paul's veiled warning is appropriate in every age.

C. TO LIVE IS CHRIST, TO DIE IS GAIN (1:18b-26)

Yes, and I will continue to rejoice, ¹⁹ for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance. ^{a 20} I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. ²¹ For to me, to live is Christ and to die is gain. ²² If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! ²³ I am torn between the two: I desire to depart and be with Christ, which is better by far; ²⁴ but it is more necessary for you that I remain in the body. ²⁵ Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith, ²⁶ so that through my being with you again your joy in Christ Jesus will overflow on account of me.

^a 19 Or salvation

Paul continued to rejoice (v. 18) because he knew that the prayers of the Philippians and the help of the Spirit would produce his deliverance (v. 19). He anticipated that he would not be ashamed, but would have courage that Christ would continue to be exalted in his life, whether he lived or died (v. 20). For him to live was Christ; to die was gain (v. 21). If he continued to live he would labor for the Lord, but he did not know which option to choose (v. 22). In his dilemma he wished to depart and be with Christ, which was better (v. 23), but felt a call to remain in the body for the sake of his brothers (v. 24). Thus convinced, he said he would remain and continue with the Christians for their progress and joy in the faith (v. 25) so that by his reunion with them they would all rejoice in Christ Jesus.

Several interpretive problems surface in this paragraph. First, what is meant by "deliverance" (swthriva , sôtçria ) in verse 20? Does it deal with release from prison, or was there a more spiritual significance? Secondly, what did Paul anticipate: release from prison, or the possibility that he would suffer capital punishment? Further, was prison really Paul's main concern? Would it not more likely have been the proclamation of Christ?

Paul's theme has been the preaching of Christ. In verse 14 he had expressed gratification that the brothers had preached courageously and fearlessly, as Paul's situation in prison had encouraged them. In verse 18 he had rejoiced that Christ was preached even though some did so from false motives. Now he elaborates the idea of being in chains for Christ (v. 13), but rejoices that not even his present experience could diminish his commitment to and service for Jesus Christ.

1:18b Yes, and I will continue to rejoice,

As in the end of the previous paragraph Paul had rejoiced because Christ was preached, now he continued to rejoice, because of his own experience of having been blessed by prayer and by the help of God's Spirit. Again we are impressed at Paul's joy in distressing circumstances.

1:19 for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance.

Paul knew that he would be delivered, and he knew that the prayers of the Philippians and the help of the Spirit of Christ had been crucial. For what had the Philippians prayed? Our understanding of the content of their prayers will depend on the understanding of the term "deliverance." In addition to prayer Paul spoke of the help of the Spirit. These two are often closely linked in Scripture (Luke 11:13; Acts 4:30f.). We are convinced that the Spirit operates in response to human prayer. The Philippians prayed, and God responded through his Spirit. If the distinction is even significant, we would argue that Paul spoke both of the possession of the Spirit, and of the help given by the Spirit. We recall the promises of Jesus in Mark 13:11; Matthew 10:20; and Luke 12:12. Paul here recognized a higher force than that possessed by his jailers and by the powers that put him in prison. When Paul spoke of "what has happened" he may have referred to the basic fact of his imprisonment, but it is quite likely he was also referring to those matters described in verses 12-18 (being in chains for Christ, the courage of the brothers, and the motives by which Christ was preached.)

We come now to the crux of this passage, the word "deliverance." The NIV footnote suggests the alternate reading "salvation." The Greek word swthriva (sôtçria ), is often translated "salvation" in the New Testament. At least four suggestions have been given for the meaning of this word. (1) Release from imprisonment. (2) Inner spiritual strength for Paul in his circumstances. (3) A vindication of the message Paul preached. (4) Eternal salvation. Most commentators opt for (1) or (4). If Paul were speaking about release from prison, how could he have such conviction that it would occur? Though in verses 25f he seems to express a like confidence, it is difficult to know, given the overall tenor of his words, whether he would have absolute assurance. Furthermore, in 2:17 he seems again to contemplate the possibility of his death. Did he anticipate release, or did he think that if he were released it was clear he would continue to serve Christ, and thereby benefit the Philippians? On the other hand, if "deliverance" referred to eternal salvation, the idea may be that their prayers gave him the ability to endure, so that he would not be ashamed or in some way deny Christ (cf. v. 20) and thus would be assured of vindication at judgment. It may not be necessary to accept any of these options. Verse 20 may be a modification of the word "deliverance" and Paul may have been saying that he was in a "no lose" situation. It seems to us that the issue of imprisonment was of less importance to Paul than the issue of living for Christ and serving him. Prison was discussed as it impinged on the matter of Christian service.

It should be noted that the expression "turn out for my deliverance" is an exact quotation of the Septuagint of Job 13:16. In that context Job, though fearful, said he would still approach God, because he was convinced of his own righteousness. This could be applied to Paul's coming trial, but it could also be applied to his standing before God. It should be noted that in verse 20 Paul spoke of shame and courage, picking up the themes from Job. This parallel may be the reason why the Job passage was employed here.

1:20 I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death.

Certainly the rigors of imprisonment and the shame of being jailed had the possibility of destroying faith. Even Paul recognized the threat. As in verse 14 he expressed thanks for the courage of the brothers in the Lord, so now he discussed the same with regard to himself. "Eagerly expect" (one word, ajpokaradokiva , apokaradokia , in Greek) is a strong term indicating one who strains forward with total energy and who has turned aside from all other interests. It was a strong way to express confidence in the help of God. Paul expressed himself first negatively (he would not be ashamed), and then in two positive ways (first, courage, and then the exaltation of Christ in his body.) "Ashamed" (aijscuvnomai , aischynomai ) has an interesting heritage. In the Old Testament and the Dead Sea Scrolls it referred to the humble pious persons who trusted that God would not allow them to be shamed. Though some see the term as referring to shame at judgment, we are convinced it means shame before men, which shame might have kept Paul from exalting Christ in his body. He was not ashamed of being in prison, nor of being imprisoned for Christ. "Courage" could refer to courage in trial, but it more likely had a broader meaning, as indicated by the words "whether by life or by death." The expression "life or death" was Paul's way of indicating his absolute dedication to Christ. Verse 21 will explain the expression more fully.

The term "death" (qavnato" , thanatos ) may not mean that Paul here anticipated the end of his life, but might simply be a way of showing that he would glorify Christ in any circumstance.

1:21 For to me, to live is Christ and to die is gain.

This verse explains what Paul meant in verse 20. At the same time it gives one of the great statements of personal conviction and one of the outstanding devotional texts of the entire New Testament. The reader is always challenged to ask if he or she could make this their own personal statement. Paul would speak particularly of his own perspective in verses 21-24. There is a contrast drawn all the way through. Life is Christ, life is worthwhile work, life benefits others; death on the other hand is gain, death is to be with Christ. Paul could in no way lose or be defeated. His whole life was centered in Christ. Since he had been discussing preaching and since we know this was the driving force of his life, we presume here that he had preaching (evangelistic and hortatory) in mind. Certainly, however, we cannot limit the term to that. "Fruitful labor" (v. 22) implies more than interior spiritual development; rather it indicates activity on behalf of others.

Verse 23 will show why dying in Christ was gain. Some suggest, in addition, that if one were to die a martyr's death, that death would glorify Christ as well. Paul's gain was to be with Christ. It is doubtful that Paul was expressing a sense of relief that death would deliver him from earthly troubles. In fact, in Romans 5:3-5 Paul expressed some sense of joy even in suffering. Hawthorne has paraphrased this magnificent statement by saying that Paul could see no reason for being, except to be for Christ.

1:22 If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know!

Paul continued his meditation, in a verse which is somewhat obscure in the Greek. Some have suggested that the disjointed style may be because Paul wrote with intense emotion. However he was certainly emotional in other parts of this letter in which the style is not as chaotic as here. As the NIV reads the idea is that if Paul were to continue living he could continue reaping the fruit of his toil. This seems to us the preferable translation. Others have suggested that Paul was saying that if living meant reaping fruits of his past toil, he wasn't sure which to prefer. Still others argue that Paul was saying that if living meant he would be able in the future to reap the fruit of his toil, he did not know which to prefer. Though there are translational problems we believe the option we have chosen fits best with Paul's words in verses 24 and 25. When Paul said "I do not know" he may be indicating that he had received no revelation about the issue of life or death. The Greek term rendered "know" (gnwrivzw , gnôrizô ) was always used by Paul to indicate "making known" or revealing something. Thus he is not expressing indecision about his choice. Hawthorne suggests "I cannot tell" better reflects the Greek. He leaves the matter in God's hands. If so, this would indicate that verse 20 was not referring to his release from prison. Paul was choosing this way to indicate that service for Christ would be a blessing and a profit regardless of his destiny.

1:23 I am torn between the two:

When Paul said "I am torn between the two" he used a word (sunevcomai , synechomai ) which indicated pressure from two equally strong desires, bearing upon him from either side. Whichever way Paul went the opposite urging would bear upon him as strongly as the decision he chose. It was not a matter of sacrificing a greater desire for a lesser.

Notice the parallel Paul makes in this and the following verses. To depart and be with Christ was better for him; to remain in the body was more urgent for them. Paul chose to remain, and thus set an example of service and humility. This is an important point, because in subsequent verses, beginning with verse 27, Paul's exhortation would call the Philippians to service and humility. He would bring before them the example of Christ (2:5-11), and later in chapter two the examples of Timothy and Epaphroditus (vv. 19ff). But first he offered his own example. Thus with his example, the reference to Christ, and the references to Timothy and Epaphroditus he made a fourfold illustration of his point. All, however, centered in the example of Christ.

I desire to depart

The term for "depart" (ajnaluvw , analuô ) is used in other contexts of the military breaking camp, or of a ship being released from its moorings. So, were Paul to be released, what of those left behind? It was this meditation that occupied him in verse 24.

and be with Christ, which is better by far;

He spoke of being "with Christ." If one were to take all the Pauline texts that deal with the destiny of the righteous after death, it would still not be clear how all the details fit together (cf. 1 Cor 15:35-55; 1 Thess 4:13-5:10). Here in Philippians 3:20-21 Paul seems to indicate a period of awaiting the return of the Lord, at which time the righteous would be transformed into his image. In the present text, however, he seems to indicate he would be with Christ at death. Speculations on this issue do not reveal a totally satisfactory picture. Paul, however, as was the case with Jesus, was no doubt convinced that being prepared for death was more important than being able to sketch the after-death landscape. What mattered was to be with Christ. God would deal with matters in an appropriate way, and there was no need for humans to be anxious about exactly how this would happen. Thus Paul was not interested here in speculation about the afterlife.

1:24 but it is more necessary for you that I remain in the body.

Paul now turns from what was better to what was more necessary. His concern for the good of others underlay what he would say in 2:4, when he would call for Christians to be concerned for the interests of others. Some have suggested he felt it was more necessary for him to remain in the body because he was still alive, and interpreted that as an indication that God had more for him to do.

1:25 Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith,

This verse is puzzling, for at first glance it seems to express a conviction of release, which we have already seen was questionable. It would make more sense to understand Paul as saying that he was convinced of the necessity of ministry. Thus if he remained he would work for the enhancement of the faith of the Philippians and of others. Thus Paul's confidence was not in his release, but in what he would do if he were released. He knew in any event, as verse 19 has indicated, that he would be delivered, whether he lived or died. Perhaps Paul was not primarily concerned here with the issues of life or death, but rather was concerned with the issue of service, and was using his own case to make that point to his readers. This idea of progress in faith picks up the language of verse 6, where he expressed confidence that God would continue to do a good work in the Philippians. It also picks up the idea of verse 12 where reference was made to advancing the gospel.

Note also the word "joy" (carav , chara ). This paragraph had begun and is ending with this note. However, the word in verse 26 is a different Greek term.

1:26 so that through my being with you again

The reference to being with the Philippians again is subjected to the same variety of translations as the term "deliverance" earlier. The most logical interpretation is that he hoped to be released from prison and to rejoin them in Philippi. Some, however, would interpret it of the ultimate union of Christians at the second coming of the Lord. We prefer the first option.

your joy in Christ Jesus will overflow on account of me.

Paul spoke of "overflowing joy." The word kauvchma (kauchçma ) translated "joy" here in the NIV is rendered in some translations as "boasting" and in others as "glory." It may have been their joy in Christ because of what he had done through Paul and through them. Or it may have been their joy in the fact that Paul had been released. It has been argued that Paul was concerned that were he released they should not rejoice in him, but rather rejoice in what Christ had done.

III. ONENESS THROUGH SERVICE (1:27-2:18)

A. EXHORTATION TO A UNIFIED STAND (1:27-30)

²⁷ Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel ²⁸ without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved - and that by God. ²⁹ For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him, ³⁰ since you are going through the same struggle you saw I had, and now hear that I still have.

To this point Paul has been giving biographical information. He will do this subsequently in 2:19-3:14 and 4:10-20. In verse 27 he begins his first section of exhortation, which will continue through 2:18.

The Philippians are called upon to conduct themselves in a manner worthy of the gospel of Christ, whether Paul was present or absent. This involved standing firm in one spirit and in a unified way contending for the gospel (v. 27). This contending was to be without fear from opponents. This would be a sign that the opponents would be destroyed, but that the Christians would be saved by God (v. 28). Verses 29 and 30 speak of belief and of suffering as gifts of Christ, with which both Paul and the Philippians could identify because of their experiences.

1:27 Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ.

The first sentence stands as a heading for this entire section of exhortation. The exhortation is defined specifically in the next sentence as standing firm in unity and in unity contending for the gospel. In addition to the exhortation to unity, which implies a problem with disunity, Paul also speaks in the next verse of the need to overcome fear. Paul, in verse 6, had already expressed confidence in the growth that God would produce in the Philippians and had prayed for them to have a discerning love in verse 11. He had referred to their prayers for him in verse 19 and in verse 25 he spoke again of their progress in the faith. Now, however, he begins to specifically address problems in the church, and these themes, especially the theme of unity, will be sounded again and again through the letter.

"Whatever happens" translates a Greek word, movno" ( monos ), which conveys the idea of the one essential thing. It focuses attention on the next few words of Paul. The call to worthy conduct was one issued to a community, so that Paul was dealing with more than personal piety. Though the issue has been debated, it has been suggested that Paul's words had as their background the pride that citizens of Philippi would take in their citizenship. Thus he would have said they should be concerned to let their "citizenship" as Christians be appropriate, as people in Philippi were concerned about their Roman citizenship.

Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel

Paul called upon them to be faithful, whether he was present or absent. Their obedience was not because of him, but rather because of their relation to the Lord. One wonders if there is any subtle indication of what Paul might do were he to come and find the problems in the church still unresolved. The call to stand firm makes specific what "worthy conduct" has said in a more general way. The call would be repeated in 4:1. It may be a military usage, implying the idea of a soldier standing firm at his post. This firmness of spirit was expressed outwardly in their contending for the gospel. The word sunaqlevw (synathlço ), translated "contending," is composed of the root for our word "athlete" prefixed by the preposition "with." They were to be athletes with each other as one man.

Notice the twofold use of "one" in this verse. It was a basic premise of Paul's exhortations.

1:28 without being frightened in any way by those who oppose you.

In addition to a unified firmness, which led to struggle for the gospel, the Philippians were not to be frightened in the face of opposition. This exhortation implied that they may have been frightened, or even that their fear had in some way created compromise. The nature of the opponents is problematic. Some would suggest the false teachers of chapter 3, but the language indicating fear does not seem to fit the problem described there. Further, in verse 30 Paul seems to imply persecution from outside, likely from pagan forces. For that reason we prefer to think that they were outsiders who in some way were responsible for persecuting the church. The rest of Philippians, however, is silent about such a group.

This is a sign to them that they will be destroyed, but that you will be saved -

There has been considerable discussion about the "sign" in the last sentence. What was it? Was it the faith, or the steadfastness of the Christians, or their suffering, or was the opposition itself a sign of destruction? Perhaps the meaning of the sentence would not change regardless of which of these alternatives we choose. The second question is whether the sign would be recognized by the opponents. Some indicate that they would recognize from the events themselves that they would be destroyed, but this seems a strange meaning unless we presume that God would force such a recognition upon them. Perhaps it is better to argue that whether the opponents recognized the sign or not, the gospel, if true, indicates that enemies of the faith would be destroyed and that the Christians would be saved. The expression is intended to encourage the Christians and assure them of God's working both to save and to condemn. This interpretation, however, is tentative. We must recognize that the text is difficult, and various conjectures and interpretations have been offered to explain words that do seem to be somewhat strange.

and that by God.

We would argue that "and that by God" indicates that the process of judgment that resulted in salvation or destruction was God's business.

1:29 For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him,

Paul's statement about belief being granted is an unusual one, since the word for "granted" (carivzomai , charizomai ) comes from the same root as the word "grace" (cavri" , charis ) in verses 2 and 7. It is as if Paul were saying they were graced, not only to have faith, but also to suffer. Perhaps they had not thought of suffering as a grace, but rather as a disgrace. Thus Paul issues a call to go beyond resignation to suffering, to a realization that there were privileges that could come through suffering. A certain identification with Christ, which was the center of their lives, was offered in this way (cf. Matt 5:10-12; Acts 5:41; 14:22; Rom 5:1-5; 1 Thess 3:3; 2 Tim 3:12; and 1 Pet 4:13). Paul would continue the theme of suffering for Christ in 3:7-10. Paul's oft repeated note of joy as he writes from prison is a demonstration of the grace that was given him even in suffering.

1:30 since you are going through the same struggle you saw I had, and now hear that I still have.

Here Paul identifies himself with the Philippians in struggle, implying they could rejoice as he rejoiced. "Struggle" here comes from the same root (ajgw'n , agôn ) as our word "agony." The struggle that Paul experienced was the same conflict that the Philippians experienced. There were not many conflicts but one basic conflict. Paul had gone through difficulty in Philippi, as indicated in Acts 16:19-40 and 2 Corinthians 11:25. This may have been the circumstance to which he referred when he said "you saw I had." But it was not over for Paul, for they heard that he still had struggles. Paul's dealing with the experience could encourage them to have a like endurance and faithfulness.

His suffering led to the advancement of the gospel, according to verses 12 and 13 of this chapter. Thus it was not a defeat, but rather a victory.

-College Press New Testament Commentary: with the NIV

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 Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul’s Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul’s joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Philippians 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Philippians 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

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 allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).

The EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated "the chief city," as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he "longed" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to "Cæsar's household" (Phi 4:22), and to the "palace" (Phi 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Act 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Phi 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Act 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

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 IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
• CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 1Co 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.
• WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21)
• EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21).

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 particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; 2Co 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

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 sufferings; Phi 1:9, daily praying to him for their increase in grace; Phi 1:12, he shows what good the faith of Christ had received by his troubles at Rome; Phi 1:21, and how ready he is to glorify Christ either by his life or death; Phi 1:27, exhorting them to unity; Phi 1:28, and to fortitude in persecution.

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 city, in regard of its situation, within that part of Macedonia, on his way from Samothracia Act 16:11,12into that country, through Amphipolis and Apollonia, to Thessalonica. Appian describes this Philippi to be seated on a little hill near the foot of the Pangaean mountain, in old time called Crenides, from the fountains and gold mines adjoining, and Datus or Dathus, from the treasure, agreeing with the island Thasus near it; afterwards enlarged and fortified by Philip king of Macedon, who therefore gave it the name of Philippi, as a frontier town within his dominions on the confines of Thracia. Yet afterwards it fell into the hands of the Romans, and became memorable for the victory which Augustus and Antony obtained there over Brutus and Cassius; and in Paul’ s time it was a colony, Act 16:12,21 . But there is no evidence from Scripture, or the most authentic civil history, that it was (as a learned man would have it) the metropolis of Macedonia when this Epistle was written to it. For it doth not appear that it had so much as a proconsul, or deputy, (as in some other colonies of Macedonia), Act 16:12 , but rather that the magistrates and military officers Act 16:20,22,35,36,38show themselves to be of an under city, which (some affirm) did depend on the great mother city Thessalonica, in a civil sense, and some centuries after (say others) in an ecclesiastical. However, it received Paul, who planted the gospel here; who now being prisoner at Rome, (probably the first, not second time), Phi 1:7,13,14,16 , with 2Ti 4:6 , and having received by Epaphroditus, their messenger, Phi 2:25 , their acceptable and liberal present, Phi 4:18 , and understood from him their constancy in the doctrine they had received, (though it seems some affecting pre-eminencies did trouble them), he doth most pathetically, as full of paternal affections towards them his dear children, move them to persevere in faith and godliness; and not to be at all discouraged by his present sufferings, but to live as becomes the gospel, in humility and unity; intimating his tender love and care of them in designing to send Timothy to them, and then to come and visit them; whom he cautions to beware of seducers, who might else pervert them in mingling the law and gospel: whereupon he quickens them to a heavenly conversation in the exercise of several graces; and, expressing his thankfulness for their repeated bounty, concludes with his salutations and apostolical blessing.

Chapter Summary

Phi 1:1,2 Paul saluteth the Philippians,

Phi 1:3-7 and testifieth his thankfulness to God for their

uninterrupted fellowship in the gospel,

Phi 1:8 his affection for them,

Phi 1:9-11 and prayers for their spiritual improvement.

Phi 1:12-20 He informeth them that his bonds at Rome had turned

out to the advancement of the gospel: which many were

thereby induced to preach, though with different views,

Phi 1:21-24 that, considering how serviceable his life might be

to the cause of Christ, though for himself it were

happier to die, he was doubtful in his choice,

Phi 1:25,26 but that he knew he should soon be at liberty to

visit them again for their comfort,

Phi 1:25-30 He exhorteth them to walk worthy of their profession,

and to be steady and unanimous in the faith, for

which they had already been fellow sufferers with him.

Paul and Timotheus i.e. the author and approver, intimating the good agreement between Paul and Timothy, whom they well knew, to gain their fuller assent to what should be written, Mat 18:16 : see 1Co 1:1 2Co 1:1 .

The servants of Jesus Christ in a special manner being wholly and perpetually dedicated to his more immediate service in the ministry of reconciliation, Act 13:2 Rom 1:1 1Co 4:1 2Co 5:18 Gal 1:1 Jam 1:1 .

To all the saints in Christ Jesus i.e. all the community of church members at Philippi, called out of the world to Christ, sanctified, separated, and dedicated to him, by a credible profession of faith in him and obedience to him, 1Co 1:2 Eph 1:1 Col 1:2 ; the apostle now being well persuaded of their perseverance, Phi 1:6,7 .

With the bishops and deacons: from the Syriac version it is rendered presbyters and ministers. And there appears no cogent reason why we should not adhere to the exposition of ancient and modern interpreters, who understand the apostle writing in the plural number, particularly, to the church and her officers living in this city, as meaning the two orders of ordinary standing officers, which are appointed for the church, and not the church for the officers. By the former of which are meant such pastors and teachers as did agree in name, office, and power with the bishops during the apostles’ times, as they collect from several other scriptures besides this, compared together, viz. Act 20:17,20,25,28 , with Act 11:30 1Co 4:1 12:28 1Th 5:12,13 1Ti 3:1-8 5:17 Tit 1:5,7 Heb 13:17 Jam 5:14 1Pe 5:1,3 3Jo 1:1,9 : these, whether bishops or elders, having the oversight, rule, guidance, feeding of the people, preaching of the word, and administration of the sacraments or mystical ordinances of the gospel, committed to them in common. By the latter, those to whom the special care was committed for serving of tables, the Lord’ s table and the poor’ s, together with a receiving and orderly disposing and distributing the collected alms and other goods of the church given to pious uses, according to their own discretion, taking advice of the pastors, for the support and benefit of the poor members of the church who needed as to this temporal life, to orphans, widows, yea, and strangers, especially of the household of faith, that their bodily necessities might be supplied, Act 6:2 , &c. with Rom 12:7,8 Ro 15:25-27 16:1 1Co 12:28 2Co 9:1,2,12 1Ti 3:8 , with 1Pe 4:11 Gal 6:10,11 Php 2:1,25,30 , with Phi 4:18 Jud 1:12 . "But two learned doctors amongst us have opposed this and made it difficult, the one by restraining the word bishops to diocesans, and the other by enlarging the word deacons to note their presbyters. He would have no such order of presbyters as now in the apostles’ days; this would have deacons then to be only temporary, not standing officers in the church; and so they agree not. The former finding Clement and Polycarp agreed with the apostle here, as to two distinct orders of bishops and deacons, going upon an unproved supposition that Philippi was then a metropolis, he would, without any satisfactory evidence to one that doubted, infer the bishops here were diocesans; however, the forementioned scriptures compared, all prove the words bishop and elder in the apostles’ days, to be used promiscuously, only the word elders, or presbyters, more frequently than that of bishops; conceiving that the office of presbyters was not in use till after-ages, though he assigns not the time how and when it came in. So that in effect he would have Philippi to be a mother church (that then had several daughter churches) in her infancy. Whereas the apostle writes to those who were church officers in that city, yet he would have them none of that order which we now call presbyters; thinking, whatever the apostle writes of laying on the hands of the presbytery, there were then no presbyters ordained in the church: which is a singular opinion, of holding all the places in the New Testament where presbyters are named, precisely to intend diocesan bishops in distinction from them who are only deacons, allowing the office of deacons, and the continuance of it, to be appointed therein, when that of elders (acknowledged to be superior) is not. But if, according to this novel tenet, there were not then preaching presbyters, that were not metropolitans or diocesans, how could diocesans have presbyters under them? And if they had none, what should denominate them properly diocesans? When it seems to be of the formal reason of a diocesan, to be chosen out of presbyters, or to have them to govern. And if the diocesan bishops were then as the apostles, who must the pastors and teachers be? 1Co 12:28,29 Eph 4:11,12 . Exhorting, teaching, ruling were then present offices, which the apostles ordained in every church, Act 14:23 . Cenchrea was no diocess or metropolis, neither was Aquila’ s and Priscilla’ s house, Rom 16:3,4 1Co 16:19 , yet are said to be churches, in the plural number, 1Co 14:33,34 . If metropolitical or diocesan, how hath not the Scripture the name or thing? This appears not to be agreeable to the apostle’ s way who writes particularly to churches in cities, towns, and countries, as to the Hebrews. He distinguisheth Thessalonica, in directions from Macedonia and Achaia, 1Th 1:7,8 ; Colosse and Laodicea, Col 4:13 . And as there were bishops, plural, in this city of Philippi, so more doing the office in Thessalonica. 1Th 5:12 , which was in Macedonia too. And would it not look oddly: Ye Christians of Macedonia are examples to all the Christians of Macedonia? In Colosse were more bishops or presbyters, because there is mention made of Epaphras and Archippus, Col 4:12,17 . And would it not appear strange, when they were charged, upon persons being sick, to send for the elders of the church, to conclude the intent of the injunction was to send for all the diocesans of the metropolis? Jam 5:14 . If so he would likely have enjoined them to have called the elders of the churches, not of the church, of which, in the singular, at Jerusalem Paul and Barnabas were received, and of the apostles and elders, Act 15:4 , who were all present at Jerusalem, Act 21:18 , which, under the Roman power, was not the metropolis of Palestine, but Caesarea was chief. The latter, contradictory to the former doctor, and to the office of the Church of England for ordaining of deacons, would have the term deacons to note the order of presbyters, looking upon deacons only as temporary and occasional trustees, whose office Paul in his Epistle did not so much as hint, thinking it unreasonable by deacon in those Epistles to understand any other office than that of presbyters as now used. Whereas the word deacons being analogous and put absolutely here, in contradistinction to bishops, should, according to right reason, be expounded in the most famous and distinctive signification, wherein, no doubt, Luke, a good Grecian, and Paul’ s companion at Philippi, used it in the Acts, Act 6:3,4 , &c.written after this Epistle; unto which special import we should rather understand Paul using it here, for those who were not mere occasional and prudential temporary officers, but such as were to abide in the church: wherein, upon the multiplying of disciples, the bodily necessities of the poor saints, always with us, Joh 12:8 , did require such who should have the peculiar care of these committed to them, Act 20:34,35 . We find the apostle in his Epistles evidently enough appointing and describing such a special ministry, yea, and giving directions about it as a distinct branch from prophecy and teaching, if we compare places, Rom 12:6-8 , with Rom 15:26,27 16:1 2Co 8:19 9:1,2,12 ; and what is said in this Epistle, Phi 2:25,30 4:18 ; answerable to Luke’ s history of the Acts, and to what is written by Peter, 1Pe 4:11 ; taking in what Paul wrote to Timothy about this office, in distinction from his who was to be apt to teach, that he should be grave, temperate, giving proof of freedom from covetousness, of conversation blameless, having a faithful wife, and governing his family (that he may be hospitable) orderly, 1Ti 3:8-13 , qualified to distribute, as in the texts forementioned, &c. The Church of England, in her ordination, hath reference to this special office, when yet it calls deacons, ministers; declaring there, ‘ It appertains to the deacon’ s office to assist the presbyter in distribution of the elements, gladly and willingly to search for the poor, sick, and impotent, that they may be relieved. Praying that they may be modest, humble, and constant in their ministration.’ "

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 becomes the gospel of Christ, to caution them against judaizing teachers, and to express gratitude for their Christian bounty. This epistle is the only one, among those written by St. Paul, in which no censures are implied or expressed. Full commendation and confidence are in every part, and the Philippians are addressed with a peculiar affection, which every serious reader will perceive.

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 prays for them.

(Phi 1:12-20) Fortifies them against being cast down at his sufferings.

(Phi 1:21-26) He stood prepared for glorifying Christ by life, or death.

(Phi 1:27-30) Exhortations to zeal, and constancy in professing the gospel.

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, prōtē tēs Makedonias polis , Act 16:12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Caesar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, a.d. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Act 16:9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Act 16:23, Act 16:24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (Phi 4:18), and this when no other church communicated with him as concerning giving and receiving (Phi 4:15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

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 affection and concern for their spiritual welfare (Phi 1:7, Phi 1:8), his prayers for them (Phi 1:9-11), his care to prevent their offence at his sufferings (Phi 1:12-20), his readiness to glorify Christ by life or death (Phi 1:21-26), and then concludes with a double exhortation to strictness and constancy (Phi 1:27-30).

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 letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

We are fortunate in one thing in our study of Philippians--there are practically no critical problems involved; for no reputable New Testament critic has ever doubted its genuineness. We can accept Philippians as undoubtedly an authentic letter of Paul.

Philippi

When Paul chose a place wherein to preach the gospel, he always did so with the eye of a strategist. He always chose one which was not only important in itself but was also the key point of a whole area. To this day many of Paulpreaching-centres are still great road centres and railway junctions. Such was Philippi which had at least three great claims to distinction.

(i) In the neighbourhood there were gold and silver mines, which had been worked as far back as the time of the Phoenicians. It is true that by the time of the Christian era they had become exhausted, but they had made Philippi a great commercial centre of the ancient world.

(ii) The city had been founded by Philip, father of Alexander the Great, and it is his name that it bears. It was founded on the site of an ancient city called Krenides, a name which means The Wells or Fountains. Philip had founded Philippi in 368 B.C. because there was no more strategic site in all Europe. There is a range of hills which divides Europe from Asia, east from west and just at Philippi that chain of hills dips into a pass so that the city commanded the road from Europe to Asia, since the road must go through the pass. This was the reason that one of the great battles of history was fought at Philippi; for it was here that Antony defeated Brutus and Cassius, and thereby decided the future of the Roman Empire.

(iii) Not very long after, Philippi attained the dignity of a Roman Colony. The Roman Colonies were amazing institutions. They were not colonies in the sense of being outposts of civilization in unexplored parts of the world. They had begun by having a military significance. It was the custom of Rome to send out parties of veteran soldiers, who had served their time and been granted citizenship, to settle in strategic road centres. Usually these parties consisted of three hundred veterans with their wives and children. These colonies were the focal points of the great Roman road systems which were so engineered that reinforcements could speedily be sent from one colony to another. They were founded to keep the peace and to command the strategic centres in Romefar-flung Empire. At first they had been founded in Italy; but soon they were scattered throughout the whole Empire, as the Empire grew. In later days the title of colony was given by the government to any city which it wished to honour for faithful service.

Wherever they were, these colonies were little fragments of Rome and their pride in their Roman citizenship was their dominating characteristic. The Roman language was spoken; Roman dress was worn; Roman customs were observed; their magistrates had Roman titles, and carried out the am ceremonies as were carried out in Rome itself. They were stubbornly and unalterably Roman and would never have dreamt of becoming assimilated to the people amidst whom they wert set. We can hear the Roman pride breathing through the charge against Paul and Silas in Ac 16:20-21: "These men are Jews, and they are trying to teach and to introduce laws and customs which it is not right for us to observe--for we are Romans."

"You are a colony of heaven" (King James Version), Paul wrote to the Philippian Church (Phi_3:20 ). Just as the Roman colonist never forgot in any environment that he was a Roman, so they must never forget in any society that they were Christians. Nowhere were men prouder of being Roman citizens than in these colonies; and such was Philippi.

Paul And Philippi

It was on the second missionary journey, about the year A.D. 52, that Paul first came to Philippi. Urged on by the vision of the man of Macedonia with his appeal to come over and help us, Paul had sailed from Alexandrian Troas in Asia Minor. He had landed at Neapolis in Europe, and thence made his way to Philippi.

The story of Paulstay in Philippi is told in Ac 16 ; and an interesting story it is. It centres round three people--Lydia, the seller of purple; the demented slave-girl, used by her masters to tell fortunes; and the Roman jailor. It is an extraordinary cross-section of ancient life. These three people were of different nationalities. Lydia was an Asiatic, and her name may well be not a proper name at all but simply "the Lydian lady." The slave-girl was a native Greek. The jailor was a Roman citizen. The whole Empire was being gathered into the Christian Church. But not only were these three of different nationalities; they came from very different grades of society. Lydia was a dealer in purple, one of the most costly substances in the ancient world, and was the equivalent of a merchant prince. The girl was a slave, and, therefore, in the eyes of the law not a person at all, but a living tool. The jailor was a Roman citizen, member of the sturdy Roman middle-class from which the civil service was drawn. In these three the top, the bottom and middle of society are all represented. No chapter in the Bible shows so well the all-embracing faith which Jesus Christ brought to men.

Persecution

Paul had to leave Philippi after a storm of persecution and an illegal imprisonment. That persecution was inherited by the Philippian Church. He tells them that they have shared in his bonds and in his defence of the gospel (Phi_1:7 ). He bids them not to fear their adversaries for they are going through what he himself has gone through and is now enduring (Phi_1:28-30 ).

True Friendship

There had grown up between Paul and the Philippian Church a bond of friendship closer than that which existed between him and any other Church. It was his proud boast that he had never taken help from any man or from any Church, and that, with his own two hands, he had satisfied his needs. It was from the Philippians alone that he had agreed to accept a gift. Soon after he left them and moved on to Thessalonica, they sent him a present (Phi_4:16 ). When he moved on and arrived in Corinth by way of Athens, they alone again remembered him with their gifts (2Co_11:9 ). "My brethren whom I love and long for," he calls them, "my joy and crown in the Lord" (Phi_4:1 ).

The Occasion Of The Writing Of The Letter

When Paul wrote this letter he was in prison in Rome, and he wrote it with certain definite objects.

(i) It is a letter of thanks. The years have passed; it is now A.D. 63 or 64 and once again the Philippians have sent him a gift (Phi_4:10-11 ).

(ii) It has to do with Epaphroditus. It seems that the Philippians had sent him not only as a bearer of their gift, but that he might stay with Paul and be his personal servant. But Epaphroditus had fallen ill. He was sick for home; and he was worried because he knew that the people at home were worried about him. Paul sent him home, but he had the unhappy feeling that the people in Philippi might think Epaphroditus a quilter, so he goes out of his way to give him a testimonial: "Receive him with all joy, and honour such men, for he nearly died for the work of Christ" (Phi_2:29-30 ). There is something very moving in the sight of Paul, himself in prison and awaiting death, seeking to make things easier for Epaphroditus, when he was unexpectedly and unwillingly compelled to go home. Here is the peak of Christian courtesy.

(iii) It is a letter of encouragement to the Philippians in the trials which they are going through (Phi_1:28-30 ).

(iv) It is an appeal for unity. It is from that, that there rises the great passage which speaks of the selfless humility of Jesus Christ (Phi_2:1-11 ). In the Church at Philippi there were two women who had quarrelled and were endangering the peace (Phi_4:2 ); and there were false teachers who were seeking to lure the Philippians from the true path (Phi_3:2 ). This letter is an appeal to maintain the unity of the Church.

The Problem

It is just here that the problem of Philippians arises. At Phi_3:2 there is an extraordinary break in the letter. Up to Phi_3:1 everything is serenity and the letter seems to be drawing gently to its close; then without warning comes the outburst: "Beware of dogs; beware of evil workers; beware of the concision." There is no connection with what goes before. Further, Phi_3:1 looks like the end. "Finally, my brethren," says Paul, "rejoice in the Lord" and having said finally he begins all over again! (That, of course, is not an unknown phenomenon in preaching).

Because of this break many scholars think that Philippians, as we possess it, is not one letter but two letters put together. They regard Phi_3:2-21 and Phi_4:1-3 as a letter of thanks and warning sent quite early after the arrival of Epaphroditus in Rome; and they regard Php 1 - 2; Phi_3:1 and Phi_4:4-23 as a letter written a good deal later, and sent with Epaphroditus when he had to go home. That is perfectly possible. We know that Paul almost certainly did, in fact, write more than one letter to Philippi, for Polycarp, in his letter to the Philippian Church, says of him, "when he was absent he wrote letters to you."

The Explanation

And yet it seems to us that there is no good reason for splitting this letter into two. The sudden break between Phi_3:1 and Phi_3:2 can be otherwise explained in one of two ways.

(i) As Paul was writing, fresh news may have come of trouble at Philippi; and there and then he may have interrupted his line of thought to deal with it.

(ii) The simplest explanation is this. Philippians is a personal letter and a personal letter is never logically ordered like a treatise. In such a letter we put things down as they come into our heads; we chat on paper with our friends; and an association of ideas which may be clear enough to us may not be so obvious to anyone else. The sudden change of subject here is just the kind of thing which might occur in any such letter.

The Lovely Letter

For many of us Philippians is the loveliest letter Paul ever wrote. It has been called by two titles. It has been called The Epistle of excellent Things--and so indeed it is; and it has been called The Epistle of Joy. Again and again the words joy and rejoice recur. "Rejoice," writes Paul, "again I will say rejoice," even in prison directing the hearts of his friends--and ours--to the joy that no man can take from us.

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint PaulEpistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

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 Of The Christian Life (Phi_1:3-11)

(1) The Christian Joy (Phi_1:3-11)

(2) The Christian Sacrifice (Phi_1:3-11 Continued)

(3) The Christian Partnership (Phi_1:3-11 Continued)

(4) The Christian Progress And The Christian Goal (Phi_1:3-11 Continued)

The Bonds Destroy The Barriers (Phi_1:12-14)

The All-Important Proclamation (Phi_1:15-18)

The Happy Ending (Phi_1:19-20)

In Life And In Death (Phi_1:21-26)

Citizens Of The Kingdom (Phi_1:27-30)

Constable: Philippians (Book Introduction)

Introduction

Historical background

The name of the city of Philippi was originally Krinides (lit. springs). It stood about 10 miles inland from the Aegean Sea in the Roman province of Macedonia. In 356 B.C. Philip II, king of Macedonia and father of Alexander the Great, renamed the town after himself and enlarged it.

In 42 B.C. the Romans Octavian, Antony, and Lepidus defeated Brutus and Cassius in a battle fought just west of Philippi. After that battle Philippi became a military colony. Subsequent battles in 42 and 31 B.C. resulted in Philippi receiving even higher status. The citizens enjoyed autonomous government, immunity from taxes, and treatment as if they lived in Italy.¹ Some commentators have seen indications of the pride the Philippians took in their city in Acts 16:20-21 and Philippians 1:27 and 3:20. Luke's description of Philippi as a "leading city of the district of Macedonia" (Acts 16:12) probably refers to its colonial status since it was the only colony in the area. Amphipolis was the capital of the district, and Thessalonica was the capital of the province.

The Via Egnatia, the main highway from Rome to the east, ran through Philippi and brought much commerce and many travelers to Philippi. Also the nearby Gangites (modern Angitis) River was another natural advantage since it constituted another ancient thoroughfare (cf. Acts 16:13).

The story of the founding of the church in Philippi appears in Acts 16. Philippi was the first town in which Paul preached after he crossed the Aegean Sea from Troas and entered Europe. Then (50 A.D.) the city had few Jewish residents and the first converts were Lydia, a Gentile businesswoman from Thyatira in the province of Asia Minor, and the Philippian jailer. The church evidently met in Lydia's home at first (Acts 16:15). Paul's companions on his first visit to Philippi included Silas, Timothy, and Luke. Luke may have stayed in Philippi to establish the new converts when the other members of Paul's missionary team moved on to Thessalonica.² The Philippian Christians sent financial support to Paul in Thessalonica more than once (Phil. 4:15-16).

Probably Paul visited Philippi again during his third missionary journey in 57 A.D. He travelled from Ephesus to Corinth by land and then from Corinth back to Miletus mostly by land. From there he took a ship to Jerusalem. The land route he took on both occasions would have led him through Philippi.

No serious question about the Pauline authorship of this epistle arose until the nineteenth century. Paul claimed to have written it (Phil. l:1), and the references to his acquaintances, events in his life, and his way of thinking all point to him as the writer.

The apostle was a prisoner when he penned this letter (Phil. 1:7, 13, 16). References to the palace guard (1:13) and Caesar's household (4:22) have led most interpreters to conclude that Paul wrote from Rome rather than from Caesarea (cf. 1:19-24; 2:24).³ The Marcionite Prologue (c. 170 A.D.) also refers to Paul writing Philippians from Rome. Evidently he did so during his first Roman imprisonment (60-62 A.D.) during which time he also wrote Ephesians, Colossians, and Philemon, the other Prison Epistles.⁴

The primary purpose Paul had in mind in writing this epistle seems to have been to reassure the Philippians. Epaphroditus, whom they had sent with a gift for Paul and to minister to his needs in prison, had recovered from a serious illness and was about to return to Philippi. Paul built up Epaphroditus in the eyes of his readers (2:25-30), which suggests that they may not have appreciated him adequately for some reason. Secondary reasons for sending this letter include expressing thanks for the Philippians' gift to Paul in prison (4:10-14) and announcing Timothy's approaching visit (2:19). Paul also wanted to explain his desire to revisit his readers (2:24) and to deal with the problem of the two women in the church who needed to reconcile (4:2). One commentator identified the genre of this epistle as a letter of friendship and moral exhortation.⁵

Of all Paul's epistles Philippians is the most consistently positive and personal. It reflects a joyful spirit.⁶ Paul did not rebuke this church sharply nor did he refer to any major problems in it. His warnings are of a precautionary nature. His occupation with Jesus Christ also stands out. In 104 verses there are 51 references to the Lord Jesus by name.

". . . what is most noticeable in this letter is the general paucity of Paul's more specialized theological vocabulary and the infrequency of the explanatory for,' which is always a dead giveaway that Paul is involved in heavy argumentation."⁷

Message⁸

The Philippian Christians were special favorites of the apostle Paul. Their response to the gospel and their subsequent progress in the faith were exemplary. However the connections between Paul and Philippi that the New Testament records, both in Acts and in this letter, reveal an interesting paradox.

In both books there is a lot about prison and a lot about rejoicing. Paul ended up in prison when he first evangelized Philippi. Yet in prison Paul and Silas sang praises to God. When Paul wrote Philippians he was in prison, this time in Rome. However the dominant emotion that he projected in this book was rejoicing.

The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

The theme of the epistle is participation in the gospel. Everything in this letter deals with that subject in some way, as I have pointed out in the notes. By participation in the gospel I mean the fellowship that Paul and the Philippians shared in the work of disseminating the gospel. This is the work in which all Christians should participate as well. Paul, the Philippians, and we are all partners in the work of the gospel. The key to working together effectively as partners in the gospel is having the mind of Christ. Therefore in this overview of the book I would like to emphasize this fundamental attitude about which Paul had so much to say in this book.

The key revelation in this epistle is that of the Christian attitude, or viewpoint, or consciousness. Note some of the references to the mind or attitude in this epistle: 1:7; 2:2, 3, 5; 3:15, 19; 4:2, 10. This is a key word in this book, and it indicates the emphasis of Philippians.

Paul revealed what the mind of Christ was in the Savior. We find this revelation in 2:5-11, one of the greatest Christological passages in the Bible. The Gospels reveal Jesus' words and works, but this passage unveils His mind.

Notice first the mental attitude of our Savior in 2:6. He did not regard His privileged position as something that He needed to retain. He did not value His position for the sake of the position. He laid it aside and stooped to unbelievable depths to lift those who needed redemption out of ruin.

This attitude resulted in certain activity, which we read of in verses 7 and 8. Jesus Christ selflessly gave up what was in His own best interests for the sake of the betterment of others. He left the heights of heaven for the lowliness of earth. He who was sovereign became a servant. Instead of becoming the highest of servants, an angel, he became a lowly servant, a man. He could have lived a life of ease, but He submitted to shame and death. He might have died in comfort and private surrounded by those who loved Him. Instead He died in agony and shame in public surrounded by those who hated Him. He could have died appreciated, but instead he died hated and misunderstood. This is the mind of Christ, a lowly mind, a loving mind.

This activity resulted in an award: verses 9-11.

Paul also revealed what the mind of the saints who are in Christ should be. We too should have a certain attitude that expresses itself in specific activity, which God will just as surely reward.

Our attitude should be that our love abounds increasingly and that we are sincere and void of offense (1:9-10). Christ's love is to be our love. His attitude is to be our attitude. Regardless of the present privileged position we may occupy we must not retain it as a prize.

Paul had this attitude. We can see it clearly in the statement he made in Romans 9:1-3. Just before he wrote these words, Paul wrote that nothing could separate him for the love of God in Christ Jesus. Yet he did not count that secure position something to retain for his own benefit. He was willing to give it up for the welfare of the Jews. You may remember that Moses voiced a similar sentiment in Exodus 32:32.

What is the activity that should flow out of this attitude?

Look first at 1:27. Our life should be worthy of the gospel. This was one of Paul's favorite ways to describe our conduct responsibility as Christians (cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:12). Worthy conduct is not just morally upright behavior. It is conduct that the gospel drives, conduct that aims at proclaiming the gospel, making it known. It is conduct that responds appropriately to God's gift of grace to us.

Notice also 2:14-15. We are to be blameless in our relationship to God. Moreover we are to be harmless in our relationships with people, not doing them harm but good. Our Lord's example of humble service to the point of death is our model. How much do we know about emptying ourselves, humbling ourselves, becoming obedient to death, even the death of the cross?

What is the award that will follow this attitude and this activity? It is twofold.

There is present victory over circumstances. This whole epistle is a revelation of Paul's triumph over circumstances that would have defeated many people. The pioneer missionary to the regions beyond sat confined in prison. Rather than saying everything was against him, Paul rejoiced that God's program was advancing. In all the Prison Epistles, Paul viewed himself not as the prisoner of Nero but of Jesus Christ. He believed the Lord had placed him where he was for the best purpose. Anyone can sing when he or she escapes from prison, but Paul sang in prison.

Second, there is also future reward. Throughout this epistle Paul had the judgment seat of Christ in view (1:6, 10-11, 20; 2:16; 3:8-9, 14; 4:1, 5). God will reward the mind of Christ in the saints just as He has rewarded the mind of Christ in the Savior. We should strive to gain that prize, not to glorify ourselves in heaven but to have a crown to lay down at Jesus' feet in worship in heaven (cf. Rev. 4:10).

We have seen that the mind of Christ is the key to this epistle. We have also seen that Paul revealed this mind in the Savior and in the saints. What did he say about this mind or attitude? He said, "Have this mind in you" (2:5).

What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with Him at the center. Paul put it this way: "To me, to live is Christ" (1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. Life is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life was Christ.

What is our responsibility with this attitude? It is to work out our own salvation in response to God's working in us (2:12-13). We work out what God works in. How do we do this? We do this by forgetting what is past and by pressing on to God's goal for us. Paul used the same Greek word to describe his persecution of Christians (3:6) and his pressing toward his new goal (3:14; dioko). He pursued both goals zealously. He transferred all the passion and fervor that he once expended on tearing down the church into building it up. Our responsibility is absolute dedication and unfailing endeavor to the goal of building the church.

What are the rules we must follow with this attitude? Primarily we must rejoice in the Lord (3:1; 4:4). Rejoicing is not only a privilege, but it is a duty for the Christian. God has commanded us to rejoice. To do this we need to focus our thinking on what God is really doing as He has revealed this in His Word. We must also be forbearing toward all men rather than antagonistic (4:5). We must also give ourselves to prayer rather than to anxiety (4:6). These are the basic rules we need to follow.

By way of application, what does adopting the mind of Christ mean?

For the church the measure of her authority is the measure of her conformity to the mind of Christ. The church, the corporate body of believers, depends on many different things today to give it authority: political power, charismatic leaders, social influence, etc. Yet the church's real authority today is the same as Jesus Christ's authority was when He walked this earth, His humble attitude of submissiveness and obedience to His Father. The essence of the mind of Christ is love. Its consciousness is joy. Its expression is sacrifice. If love, joy, and sacrificial service characterize the church, it will have authority in the world.

For the individual Christian the application is that we should allow Jesus Christ to master us completely. We should view ourselves as His captives, His prisoners (cf. 1:1). It is only by entering into bondage to the Savior that we can find true liberty. His ideal must become our ideal. His power should be what we depend on to fulfill that ideal. Furthermore the certainty of His ultimate victory and ours now and in the future should be the inspiration for our ceaseless song. The present joy of our lives should come from our comradeship with Him day by day. Sharing the mind of Christ will teach us how to love, to serve, and to sing as we live the Christian life.

Constable: Philippians (Outline)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

1. Paul's present imprisonment 1:12-18

2. Paul's anticipated deliverance 1:19-26

III. Partnership in the gospel 1:27-4:9

A. A worthy walk 1:27-30

B. Unity and steadfastness 2:1-4:1

1. Walking in unity ch. 2

2. Walking in steadfastness 3:1-4:1

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

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McClain, Alva J. "The Doctrine of the Kenosis in Philippians 2:5-8, " Biblical Review 13:4 (October 1928):506-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Minirth, Frank B. and Meier, Paul D. Happiness Is a Choice. Grand Rapids: Baker Book House, 1978.

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Motyer, Alec. The Message of Philippians. The Bible Speaks Today series. Leicester, England, and Downers Grove: InterVarsity Press, 1984.

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_____. S.v. "koinonos," et al., by Friedrich Hauck, 3 (1965):797-809.

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Copyright 2003 by Thomas L. Constable

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, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham) --- It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy. --- The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns against false teachers, whom he calls dogs, and enemies of the cross of Christ. He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)

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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 which was its original name; and by Diodorus Siculus it is called Crenidae ^a, from, the fountains about it; and it took its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt and fortified it; near this place a famous battle was fought, and a victory obtained by Augustus Caesar and Mark Antony, over Brutus and Cassius; it is now called Chrixopolis, properly Chrysopolis, from the plenty of golden mines near it: here the apostle was directed by a vision, to go and preach the Gospel; and which was succeeded, to the conversion of Lydia, and the jailer, and their families; which laid the foundation of a Gospel church in this place, to whom this epistle is written; and which was written by the apostle when he was a prisoner at Rome, as many things in it show; for he more than once makes mention of his bonds, and of these being made manifest in Caesar's palace, and of some of Caesar's household sending their Christian salutations to this church: Dr. Hammond makes the date of this epistle to be the year 59, and Dr. Lightfoot places it in the year 60, and the sixth of Nero; the occasion of it was this, the Philippians, to whom the apostle was very dear, he being the first preacher of the Gospel to them, and the instrument of their conversion, hearing that he was a prisoner at Rome, send their minister and pastor Epaphroditus to him, to visit him, and by him a present to support him under his afflicted circumstances, and who related to him the case of this church; and at his departure he sent by him this letter; the design of which is, to express his love and affection to them; to give them an account of his bonds, and the usefulness of them, and how he was supported under them; to encourage them under all the afflictions and persecutions, they endured for the sake of Christ; to excite them to love, unity, and peace, among themselves; to caution them against false teachers, judaizing Christians, that were for joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; to exhort them to a holy life and conversation, and to return them thanks for their kind present.

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 thanksgivings, prayers, and affection for them, and confidence of them; a narrative of his sufferings, and the use of them; and an exhortation to a conversation becoming the Gospel, to abide by it, and suffer cheerfully for it. The inscription is in Phi 1:1, in which are mentioned by name the persons that subscribed the epistle, Paul and Timothy; and who are described by their character, servants of Jesus Christ; and also the persons to whom the epistle was sent, by the place of their abode, Philippi; the members of the church by their general character, saints in Christ Jesus; and the officers of it, by those that are peculiar to them as such, bishops and deacons: the salutation is in Phi 1:2, and then follows a thanksgiving for them to God, which was made in prayer, and upon every remembrance of them at the throne of grace, and that for their constant fellowship in the Gospel, Phi 1:3, and the apostle expresses his strong confidence of the good work of grace being begun in them, and of the performance of it, until the day of Christ; grounded upon a judgment of charity, and a belief of their being partakers of the same grace with himself, Phi 1:6, and declares the most tender and affectionate love to them, for the truth of which he calls God to witness, Phi 1:8, and as a proof of it, puts up several petitions for them; that they might have an increase of love, and spiritual knowledge, judgment, and sense, that so they might be capable of trying and approving things that differ, and which are the most excellent of them; that they might be sincere and harmless in their lives, and always doing good works in the strength of Christ, and to the glory of God, Phi 1:9, next follows an account of his bonds and imprisonment, and the usefulness of them, as that they were for the further spread of the Gospel in many places, and even in Caesar's palace, Phi 1:12, yea, by means of them several of the ministering brethren were the more emboldened to preach the Gospel without fear of men; though there was a difference among them, some preached Christ of envy, strife, and contention, thinking to add to the apostle's troubles, and others, of good will, and of love to the apostle, who they knew was set for the defence of the Gospel, Phi 1:14, upon all which the apostle gives his sentiments, and makes his reflections, that whatever were the views of some men in preaching, it was, and ever would be, constant matter of joy to him that Christ was preached, Phi 1:18, yea, he was satisfied, that the ill designed by some to him would be overruled for his good, by means of the prayers of the saints, and the supply of the Spirit; for he had a pure and well grounded hope and expectation, that he should never be brought to shame and confusion, but that Christ would be magnified in him living and dying; for he knew that both his life, and his death, would be gain to Christ, or that it would be for the glory of Christ for him to live, and his own gain should he die, Phi 1:19, which put him in a strait what was most eligible in this case, whether, to live in the flesh, or depart out of the world; seeing to live in the flesh, and labour in the ministry, were fruitful and profitable, and more necessary and useful for the churches of Christ, and to die, and be with Christ, were better for himself, Phi 1:22, but upon maturely weighing things on both sides, like one of a truly noble public spirit, he inclines to the former; nay, is persuaded, that he should continue longer to be an instrument of increasing the faith and joy of the Lord's people, which he knew would abound in Christ on his account, should he be restored again, Phi 1:25, and then he concludes the chapter with an exhortation to the Philippians, to order their conversation agreeably to the Gospel of Christ, and to continue firm and unanimous in it, and use their utmost endeavours to keep it themselves, and spread it among others, Phi 1:27, being not daunted and intimidated by the persecutions of men, which to the persecutors was a sign of perdition, looked darkly, and with an ill aspect upon them, but to the persecuted was a token that they had an interest in that salvation which is of God, Phi 1:28, for as it is a gift of grace to believe in Christ, so likewise to suffer for him, Phi 1:29, to which the apostle animates them by his own example, that which they were called unto being no other than what they had seen endured by him, and had heard concerning high, Phi 1:30.

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, was a city of some importance. The history of the city stretched back several centuries. A small village, known as Krenides, was captured by Philip of Macedon and annexed to his empire in 356 B.C. The area was attractive because of the many springs in the vicinity, and because of the nearby gold mines. Hence Philip named the city after himself, i.e., Philippi.

The city remained insignificant until conquered by the Romans almost two centuries later (168, 167 B.C.). The area was made a Roman province, and included in the first of the four districts into which the Romans divided Macedonia.

The most significant event of the pre-Pauline city took place in 42 B.C. There, on the plain of Philippi, the forces of Brutus and Cassius (Caesar's assassins) clashed with the armies of Antony and Octavian, only to go down in defeat. Thus Philippi was the spot at which the destiny of the Roman empire was set for some time to come.

Later (31 B.C.) Octavian defeated Antony. As a result of the battles of 42 and 31 B.C. a number of military veterans, from both the victors and the vanquished, were settled there. In 31 B.C. the name of the town was enhanced to honor Octavian (Caesar Augustus), its conqueror.

Philippi was made a Roman colony, a high privilege indeed for a provincial city within the empire. Rights of the citizenry included Roman citizenship, the right to own and transfer property, and exemption from certain taxes. The city was in municipal pattern and architecture modeled on Rome, as well as in legal and administrative detail. The citizens wore Roman dress, had coinage with Roman inscriptions, and used (though not exclusively) the Latin language. Roman citizens had certain rights under Roman law, a fact that stood to Paul's advantage when he came to Philippi (Acts 16:37ff).

The city was located on the Via Egnatia, one of the major Roman roads of the time. Some evidence indicates the road in this area was in bad condition during the time of Paul's visit, so that visitors to Philippi may have used the sea route (as Paul did) with greater frequency. However, bad roads, though an inconvenience to travel, did not stop it completely. When Paul left the city it was by road toward the west.

Residents of the city would have included a core of veterans of the Roman wars or their descendants. Also in residence were Greeks, descendants of the native Thracian population, and some Jews. Some read the story of the conversion of Lydia in Acts 16 to indicate there were not enough male Jews in the city to constitute a synagogue. But others argue that there was a synagogue built by the river to which Paul went to preach.

ORIGINS OF THE CHURCH

The origins of this church are recorded in Acts 16:6-40. Compare the commentary by Dennis Gaertner in this series for detailed comments. The following should be noted.

First, it was by divine impulse that the mission to Philippi and Europe was undertaken. A vision, coupled with earlier prohibitions, spurred Paul on his way (Acts 16:6-10). Paul traveled with Silas, Timothy (who had joined the party earlier), and, by assumption, Luke, who is identified by "we" in Acts 16:10. This is based on the view that Acts was written by Luke. When Paul and Silas left the city, Luke was apparently left with the fledgling church, to be picked up by Paul when he passed through Philippi on his third journey (Acts 20:5).

Second, the initial convert in the city was Lydia (Acts 16:13-15), an open-minded God-fearer, whose profession (a dealer in purple cloth) and hospitality lead to the conclusion she was a person of some means. Though she is not mentioned in Philippians, two of the four specific names of Philippian Christians given in the letter are women, and it is generally thought that the women exercised significant roles in the church.

Third, a slave girl was exorcised, and this good deed destroyed her commercial advantage to her owners. In retaliation they inflamed a crowd, with the result that Paul and Silas were beaten and imprisoned in the most miserable of conditions (Acts 16:16-24).

Fourth, this incarceration served to make the faith of Paul and Silas shine more brightly, as they sang praises to God from their cell, rather than uttering the groans of pain that might have been expected. An earthquake so devastated the prison that the prisoner's cells were opened and their bonds loosed. The jailer, contemplating suicide because he thought his prisoners would have escaped, was reassured by Paul and Silas that they were all still there. More importantly, he found Christ, and he and his family became Christians in what is one of the remarkable conversions of the New Testament (Acts 16:23-34).

Finally, the release of Paul and Silas from prison and the embarrassment of the Philippian officials when they learned they had afflicted Roman citizens is told with a touch of humor. Paul and Silas, apparently taking their time, finally left the city, no doubt much to the relief of the city authorities (Acts 16:35-40). But their companion Luke stayed behind, with a group of believers whose ties to Paul through the years were especially affectionate. Though the first convert was a God-fearer, evidence indicates the church was composed predominantly of Gentiles who had not necessarily been sympathetic to Judaism. The date for these events is generally considered to be from A.D. 49-52.

PAUL'S LOCALE

Paul nowhere in this letter names the place of his imprisonment. A long held tradition, dating as early as the second century, identifies Rome as his locale. In recent years two other main options have been advanced: Ephesus and Caesarea. In considering this issue there are basic data to be kept in mind.

(1) Paul was a prisoner (1:7) and did not know the outcome of his trial (1:19f; 2:17).

(2) The place from which Paul wrote was also populated by those of "Caesar's household" (4:22).

(3) Timothy was with Paul (1:1; 2:19ff).

(4) The Christians in Paul's locale were engaged in evangelism (1:14ff).

(5) Paul hoped to visit Philippi if circumstances allowed (2:24).

(6) There was frequent communication between Philippi and Paul. The Philippians had heard Paul was in prison and sent Epaphroditus, who became ill. This news reached Philippi, and their anxiety reached back to Paul. The letter Paul wrote would be sent to Philippi, to be followed by visits from Timothy, and later (if possible) Paul himself (2:19-28).

A theoretical Ephesian imprisonment meets some of these criteria, but founders on others. Most telling is the fact that though Acts says Paul was in Ephesus for some time (Acts 19:8, 10) there is no record of an imprisonment there.

Paul was imprisoned for at least two years at Caesarea (Acts 24:27), but again that imprisonment does not account for all the statements in Philippians. One of the reasons for objection to Rome as the place of origin was that the distance between Rome and Philippi was too great for all the trips indicated by Philippians. But the distance was just as great to Caesarea. Actually the journey from Rome to Philippi took about forty days. Thus a major objection to a Roman imprisonment, and justification for a Caesarean, is removed.

Two major objections to Rome have to do with the amount of time needed for travel, just discussed, and the change in Paul's travel plans from his announced intention to visit Spain (Rom 15:24, 29) to his intent to visit Philippi (Phil 1:25-27; 2:24). Given Paul's unexpected changes in circumstances due to his arrest and imprisonment (Acts 21), a change of intent should not be found too surprising.

Though Rome cannot be proved to be the place from which Paul wrote, it does seem to fit the circumstances better than the alternatives. If from Rome, the date of writing was probably the early 60s. While holding this view, students still should not close themselves to evidence suggesting other possibilities. Despite the details in Acts and his biographical statements in the letters, there is still a great deal we do not know about Paul's activities.

REASONS FOR WRITING

Hawthorne lists a number of reasons Paul wrote this letter. From his list we may select the following as the most obvious.

First, there was the matter of Epaphroditus and the gift sent to Paul by his hand. Paul wished to respond to their generosity (4:10-20). He also wished to allay their apprehensions about Epaphroditus (2:25-30), with whom he doubtless sent the letter.

Second, he took the opportunity to share certain news about himself and his situation. He especially told them of a problem he faced because some brethren hoped to create trouble for him by preaching Christ out of envy and rivalry (1:14-18). At the same time he addressed the issue of his imprisonment and his possible future (1:19-30; 2:24).

Third, he wished to address a serious problem of division within the church. He names two women (4:2), but we suspect the problem was of wider dimension. There are touches throughout the book directed to this need, but it is addressed most powerfully in 2:1-11.

Fourth, Paul wished to warn about those he calls "dogs," "men who do evil," and "mutilators of the flesh" in 3:2. Later in the chapter he laments about "enemies of the cross" ( v. 18).

EMPHASES

In addition to these central purposes there are certain notes sounded throughout the book which can enrich pursuit by the serious student. The joy motif through the book has been often observed (cf. the reference at 1:4). Though some have argued the church was a joyful one, we believe that not to have been the case. Paul's repeated exhortations indicate their lack of joy, and we suppose that a capturing of the "joy of the Lord" would go far to resolving the Philippians' problems.

Another noteworthy emphasis is the repeated use of the forms of the root fron- ( phron ; references at 1:7). From examining these it can be discerned how Paul's call was for a whole approach to life, not just to superficial thought or action. Study of this term makes it clear that Christianity was a deep and total commitment to the Lord and to a way of life.

In addition the reader might examine the texts listed under "all" (1:1), "partnership" (1:5), and "in the Lord" (4:1).

DEVOTIONAL TEXTS

Some of the great devotional New Testament texts are found in Philippians (see 1:21; 2:5-11,12f; 3:7-11; 4:4-7,8f, and 11-13). Often these verses are taken out of context, and are given an independent existence. We note this to stress the fact that Paul did not write Philippians (or any letter) so it could be the subject of a commentary - though commentaries have real value. To follow Christ meant to live a life, not to judiciously make detailed observations about grammar, word meanings, syntax, etc. So if a commentary enhances understanding, that is a noble thing. But understanding may stop short of salvation. As Paul wrote to enhance discipleship, so this author hopes this work will have the same effect! To God be the glory!

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

Beare, F.W. The Epistle to the Philippians . London: Adam and Charles Black, 1959.

Bruce, F.F. Philippians . Peabody, MA: Hendrickson, 1983.

Craddock, Fred. Philippians . Atlanta: John Knox, 1985.

Harrell, Pat. The Letter of Paul to the Philippians . Austin: Sweet, 1969.

Hawthorne, Gerald. Philippians . Waco: Word Books, 1983.

Martin, Ralph. Philippians . Grand Rapids: Eerdmans, 1987.

Melick, Richard. Philippians, Colossians, Philemon. Nashville: Broadman, 1991.

O'Brien, Peter. Philippians . Grand Rapids: Eerdmans, 1991.

Saunders, Ernest. First Thessalonians, Second Thessalonians, Philippians, Philemon . Atlanta: John Knox, 1981.

-College Press New Testament Commentary: with the NIV