Philippians Chapter 1

An Exegetical Commentary by the Sangre de Cristo Seminary Class of 1999, edited by Nate Wilson

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Jump to commentary on: 1:1-5, 1:6-11, 1:12-14, 1:15-18, 1:19-21, 1:22-26, 1:27-30

Philippians 1:1-5
(Dwight F. Zeller)

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Textual Notes

The UBS 2^nd Edition has no critical notations on 1:1-5. The Nestle text as found in the 7^th printing of the 26^th ed. of Novum Testamentum Graecea includes the following critical apparatus:

1:1 –Although most ancient documents support this reading, it is just one compound word in the 2^nd edition of the Vaticanus (4^th century uncial), and in K (9^th century uncial), 33 (9^th century miniscule), 1241 (12^th century miniscule), 1739 (10^th century miniscule), 1881 (14^th Century miniscule), church father Cass. (Cassiodorus? Cassian?), and others. This is an insignificant variant.

1:3 Variant reading egw men eucaristw tw kuriw hmwn “I indeed give thanks to our Lord,” appears in the Original Claromontanus (6^th cent. Uncial), F (9^th Cent. Uncial), G (9^th cent. Uncial), old Latin (5^th cent.), and writings of Ambrosiaster (4^th cent. Church father) and Cass. (Cassiodorus or Cassian). Gives more emphasis to I thank, and also mentions “our Lord” instead of “our God,” but there is not sufficient support to accept this reading.

1:4 “with joy [and] in my every prayer” The [kai/and] is inserted in F, G, and (9^th Cent. Uncials), and in a few late miniscules, probably 10-12^th century, and in many Vulgate manuscripts. This variant makes two events instead of one, but there isn’t sufficient manuscript support.

1:5 The [ths/“the”] is omitted in the Calromontanus (4^th Cent Uncial), F, G, and (9^th Cent. Uncials), and in the Majority Text. It is included in the Chester Beatty Papyri (2^nd Century), Alexandrinus (5^th Cent. Uncial), Vaticanus (4^th Century uncial), P (9^th Cent Uncial), 33 (9^th cent. Miniscule), 81 (11^th Cent. Miniscule), and in a few of the late 10^th-12^th Century miniscules, so it should probably be kept in the text, but whether it is kept or omitted, the noun it modifies remains definite because of the adjective which precedes it.

VERBALS

#	Root	Parsing	Translation	Syntax
1	eimi	Dative Plural Masculine Present Active Participle	to be	adjective (modifying “saints”)
2	eucaristew	1s Present Active Indicative	to give thanks	Main Verb
3	poiew	Nominative Singular Masculine Present Middle Participle	to do/make	Manner

TRANSLATIONS

DFZ: 1. Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus, who are¹ in Philippi, with the overseers and deacons. 2. Grace to you and peace from God our Father and the Lord Jesus Christ. 3. I thank² my God upon every remembrance of you, 4. always in every supplication of mine on behalf of you all, [making³ (my) supplication with joy], 5. for your fellowship in the gospel from the first day until now,

ASV:Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now;

NAS: Paul and Timothy, bond-servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, including the overseers and deacons: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 I thank my God in all my remembrance of you, 4 always offering prayer with joy in my every prayer for you all, 5 in view of your participation in the gospel from the first day until now.

COMMENTARY

1:1: – slave (from dew = I bind). This can be used in the Hellenistic context as a slave who served his master, or in the O.T. sense of being the servant of the Lord (i.e. Moses) Maybe both (R&R, DFZ).

– saints. This is the covenant people – a term transferred from the O.T. Israelites were saints by virtue of their consecration to Jehovah (Ex. 19:6, Dt. 7:6, 14:2,21), not because of their moral behaviour, but because a person is so designated, implies moral behaviour as a duty/result (L., DFZ)

– in Philippi – founded by Phillip of Macedonia. On the trade route between Rom and the East. Home of many retired Roman Soldiers -- actually Naval personnel (R&R DFZ).

– together with – implies a close fellowship of cooperation between saints, bishops, and deacons (R&R). This also indicated by the alternate reading sunepiskapoi.

– bishops/episcopals. Occurs 5 times in the N.T. and comes from “skopos” – “a watcher.” Liddell & Scott – “one who watches over” used 14 times in the Septuagint with the sense of “overseer” or “inspector.” Deissman notes it was a technical term for a holder of a religious office. Ignatias indicated in the early 2^nd century church, that each church had a bishop, group of presbyters, and a group of deacons (Anglican/Episcopal setup). Lightfoot agrees that in Paul’s Epistles “bishop” and “presbyter” seem to be synonymous.

– deacons. Occurs 30 times in the N.T. Translated “minister,” “servant,” and “deacon.” In pre-Christian times, inscriptions used it to refer to an “attendant” or “official in a temple or religious guild (Earle).

1:2 … – Grace & Peace – I count it is used 16 times in the N.T. By Paul 13 times (Ro. 1:7, 1Cor. 1:3, 2Cor. 1:2, Gal. 1:3, Eph. 1:2, Phil. 1:2, Col. 1:2, 1Thess. 1:1, 2Thess. 1:2, 1Tim. 1:2, 2Tim. 1:2, Tit.1:4, Philemon 3), by Peter 2 times (1Pet. 1:2, 2Pet. 1:2), by John 2 times (2Jo. 3, Rev. 1:4) Combination of a Greek blessing (“Grace”) and a Hebrew blessing (“Shalom/Peace”). Maybe coined by Paul, then used by others (DFZ).

1:3 – I give thanks. Note the alternate reading which gives emphasis on the subject: “I MYSELF INDEED give thanks.” Note also it is in the Present tense: “I am CONTINUALLY giving thanks.”

– upon every remembrance of you. (What a loaded phrase!) The preposition gives it the thought of “as often as I make mention of you.” The epi may also have some causal meaning – “I thank my God BECAUSE of your every remembrance of me” (R&R). The ‘umwn is “quite ambiguous” – it can be:

a) Subjective: “whenever you remember me,”

b) Or objective “whenever I think of you” (May be both.)

1:4 … – “prayer … prayer” Some translators render this “prayer … request” (KJV, NKJV), but the same word should be translated the same within the same sentence, as is done by NAS and RSV (DFZ).

1:5 – “in view of your participation” (NAS). 20 times in N.T. RSV & NIV render it “partnership,” but it is much more than “fellowship” or “partnership,” it has the connotation of “giving” to something in order for it to have a relationship and can sometimes be even translated “contribute.” I think this refers to the gift they had sent as well as their concern for and involvement in (by sending Epaphroditus) his ministry (R&R, DFZ). Lightfoot translates it “cooperation.”

“Bond-servants” – chosen to be servants because indebted to someone. God, I pray for two things:

1) That someone could pray this for me

2) That I could say I am praying this for someone else.

The truth is that both are already being done – Praise God! Lord Jesus, thank You so much for the people who pray for me. Listen to their prayers and bless not only myself but also them. Father, I thank You that You have put people in my life who have become strong Christians and have rubbed off on me and you’ve given me the grace to rub off on them. (NW 1987)

Syntactic-Logical Flow

1:1 Paul & Timothy

Slaves of Christ Jesus

To all the saints in Christ Jesus

Who are in Philippi – with the bishops & deacons

1:2 Grace to you and peace from

1. God our Father
2. and the Lord Jesus Christ

1:3 I thank my God

(when) 1) upon every remembrance of you

2) Always in every supplication of mine on behalf of you all

(manner) [making supplication with joy.]

1:5 For your participation in the gospel

(when) from the first day until now

TRUTH & APPLICATIONS

THEN: Paul greets the Philippian Christians with thanks as he remembers in prayer with joy their participation in the gospel.

NOW: We should greet fellow Christians who have participated in our ministry with thanks, having remembered them in prayer with joy.

1. We are slaves of Jesus Christ, both in the sense of being His property and of being humbled begfore Him.
2. As saints, we have been concecrated to the Lord, therefore we should showit in our lives.
We should consider those who give their finances and time to the ministry to which we have been called as fellow participants. (No man is an island; there are no Lone Ranger Christians!)

Philippians 1:6-11
(Ron Kruis)

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Textual Notes

1:11 “and praise of God” alt: kai epainon Cristou “and praise of Christ” // kai epainon moi “and praise of me”// qeou kai epainon emoi “of God and praise of me”

I go with the first reading. Both context and manuscripts are in favor of this use.

Verbals

#	Root	Morphology	Meaning	Syntax
1	peiqw	NSM Perf Act. Ptc.	persuade	Causal/Temp.
2	enarcomai	NSM Aor. Dept. Ptc.	begin	Subj
3	epitelew	3s Fut. Act. Ind.	complete	M.V. of explan.
4	eimi	3s P.A.I.	am	M.V./Comp.
5	fronew	P.A. Inf.	to think	Subj.
6	ecw	P.A. Inf.	to have	Caus.
7	eimi	Acc. M. Pl. P.A. Ptc.	am	Caus.
8	epipoqw	1s P.A.I.	deceive	M.V.
9	proseucomai	1s P.Dep.I.	pray	M.V.
10	perisseuw	3s P.A.Subj.	abound	Explan.
11	dokimazw	P.A.Inf.	to approve	Purp.
12	diafrw	Acc.Pl. P.A.Ptc.	excellent	D.O.
13	eimi	2pl. P.A.Subj.	am	Purp.
14	plhrw	N.M.Pl. Perf. Psv.Ptc.	fulfill	Manner/Temp.

Translations

R.K. 6. being persuaded¹ of this very thing, that He who began² in you a good work will complete³ it until the day of Christ Jesus. 7. Just as it is⁴ right for me to think⁵ this in behalf of all of you, because I have⁶ you in my heart both in my chains and in the defense and confirmation of the good news, you all are⁷ my partners of grace. 8 For God as my witness, I long⁸ for you all in the affection of Christ Jesus. 9. And this I pray⁹, that your love may still abound¹⁰ more and more in knowledge and all judgment, 10. so that you may approve¹¹ the things that are excellent¹² in order to be¹³ sincere and blameless at the day of Christ, 11. having been filled¹⁴ with the fruit of righteousness, through Jesus Christ to the glory and praise of God.

ASV 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defense and confirmation of the gospel, ye all are partakers with me of grace. 8 For God is my witness, how I long after you all in the tender mercies of Christ Jesus. 9 And this I pray, that your love may abound yet more and more in knowledge and all discernment; 10 so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; 11 being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.

NAS 6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 7 For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. 8 For God is my witness, how I long for you all with the affection of Christ Jesus. 9 And this I pray, that your love may abound still more and more in real knowledge an all discernment, 10 so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11 having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.

Commentary

1:6 God is still working on me. Even though I may feel stagnant, I can look forward to the day when I will see Jesus and be perfected – AWESOME! (NW 1987)

1:6 being persuaded of this very thing The perfect participle pepoiqws ith the auto tauto seems to refer to the confidence in what God will do with the Philippian Christians (Hannah). Paul is very confident of what follows. The ‘oti in the next phrase points back to the auto tauto “this very thing” (RK) or “I am sure” (Han.).

that He who began a good work in you The good work may refer to the work of salvation since enarxameos is Aorist, but I think it is more likely referring to the Gospel being spread – this fits the context of verse 5. Most commentators think that the koinwnia in vs. 5 refers to the Philippians spreading the Gospel (RK).

will complete it epitelew = epi (upon) + telos (end) “to complete, accomplish, or execute” The best rendering is “bring it to completion (Earle).

until the day of Christ Jesus – the second coming of Christ (ATR). There is no article before “day” in Greek, but this is a singular day! (DFZ)

c.f. “whose names are written in the book of life” We should encourage the saints with assurance of the perseverance of the saints! (NAW)

1:7 Just as it is right for me to think in behalf of all of you fronein – this word denotes a general disposition of mind, including both feeling and thought, emotions and mind (R&R, ATR). I went with “think;” it seems more literal – I can see the strong affection in the idea. KV/NKJV went with “think,” NAS/NIV went with “feel” (RK). Moulton translates it “entertain these thoughts.”

because I have you in my heart This is the rendering of most modern translators, but it could be translated “because you have me in your heart” (Earle); just like in v.3 it is ambiguous – it could go either way. The idea is still one of close fellowship (RK). Love begets love (ATR).

Paul being in prison at Rome is making a defense against a judicial accusation – defending the Gospel (R&R, RK).

“to make stable” (ATR) “that on which one can walk solidly” (R&R). There is one article for both words, so they should be considered together – the negative apologetics and the positive confidence.

– here we have the word in compound form, sun + koinwnos, literally “co-sharers” in grace (ATR). Again we see the close relationship Paul had with them.

Paul has a real sweet spot for Philippi, and he thinks and prays for them all the time. What a humbling thought, that Paul, the bigwig, says of his relationship (Not “I am your spiritual mentor, so listen to me,” but) “you are partakers of grace with me.” We’re all in the same boat, no matter what our position: we’re just sinners under God’s grace! Lord give me this attitude as I lead (NW 1987).

1:8 This is a solemn oath (see Rom. 1:9) ATR.

in the affection of Christ Jesus – literally “inward parts” or “bowels,” regarded as the seat of feelings in the East. This is the strongest word in Greek for compassion.

1:9 “More and more” gives emphasis.

– may keep on overflowing, a perpetual flow of love (ATR) “Abound” just doesn’t get it (RK).

= “judgment” or “spiritual perception” or “discernment” (Hannah, ATR). The word was originally used of sense perception (R&R). Hawthorne says it refers to the ability to make proper mental decisions in the midst of a vast array of differing and difficult choices.

Compound of epi (upon)+ ginwskw (to know) – Thayer-- “full knowledge” (ATR). Love here is connected with wisdom and knowledge, not feelings (NAW).

1:10 so that you may approve – purpose for the knowledge and judgement in v.9. – “test” (ATR), “approve after careful testing” (R&R). The verb was used for assaying metals to distinguish between good and evil (ATR).

= things that are different.

– unmixed, pure, sincere, moral integrity. Etymology is eilh (sunlight) + krineis (judge), so “may be tested by sunlight.”

– a derivative of proskoptw (to stumble)—Thayer. “Not stumbling or causing others to stumble” (Vincent). Often translated “blameless” or “without offence.”

1:11 ¹⁴ being filled with the fruit of righteousness The perfect Passive Participle has the idea of a completed state or condition – manner along with the passive – pointing to Christ. (Prov. 11:30, Amos 6:12 Did they know about the fruit of the spirit in Galatians 5?)

through Jesus Christ This relative clause points to the fruits of righteousness which come from Jesus to the glory and praise of God. The ejis indicates the purpose that God be glorified and praised.

May our love abound in Jesus that He may give us the knowledge and discernment to do the things which are excellent so that when Christ comes, we will be happy to know that all we did was in honor of Christ. For we shall have been filled with the fruit of righteousness which only comes through Jesus in order to glorify God.

Paul gives us an example of his own life as a Roman prisoner. He does what is excellent in order to glorify God: he is a happy, “salty” Christian in jail. Lord Jesus, out of my love for You (and nothing else), let me do with all my heart what I know is excellent – not just O.K., but EXCELLENT – in Your sight! I desire to honor You; give me that mindset of honoring You all day long (NW 1987).

SyntaX-Logical Flow

1:6 being persuaded of this very thing,

that He who began in you a good work (Fellowship in Gospel v.5)

will complete it

until the day of Christ Jesus.

1:7. Just as it is right for me to think this (that He will complete it) in behalf of all of you, because I have you in my heart

both in my chains

and in the defense and confirmation of the good news,

you all are my partners of grace (cf. v.5).

1:8 For God as my witness, I long for you all in the affection of Christ Jesus.

1:9. And this I pray (cf v.3),

that your love may still abound more and more

in knowledge and all judgment, v.

1:10. so that you may approve the things that are excellent

in order to be sincere and blameless at the day of Christ (cf.6),

1:11. having been filled with the fruit of righteousness,

through Jesus Christ (cf. He who began v.6)

to the glory and praise of God.

Main Point

We must pray for and share with each other for knowledge and judgment so that we might have discernment in order to be righteous on the day of Christ and glorify Him.

Application

1. We can be very confident that God will complete the good works He begins in us.
2. We share together the defense and confirmation (making stable) the Gospel.
3. We should pray for each other to have discernment.
4. We have a Past salvation, a Present work, and a Future in the day of Christ (DFZ)

Philippians 1:12-14
(Joshua B. Coffin)

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Textual Notes

1:14 “to speak the word”

alt=logon kuriou lalein “to speak the word of the Lord” or logon tou qeou lalein “to speak the word of God”

I usually prefer the longer reading, especially when God or Christ is omitted in the short reading… I opted for the reading of the King James/Majority Text (JBC). However, it appears that, over the years, as scribes have copied the Bible, they tended to embellish the name of Christ beyond the short forms used in the original writings of the apostles, so technical accuracy would call for the short form (NAW).

Verbals

#	Root	Parsing	Translation	Syntax
1	ginwskw	P.A.Infin.	to know/understand	Compliment
2	boulomai	1s P.Dep.Ind.	to be willing, disposed	M.V.
3	ercomai	3s Pf.A.I.	come/go/pass	M.V. of D.O.
4	ginomai	Aor.Dep.Infin.	become	Result
5	peiqw	Acc.Pl.M. Pf.Act.Ptc.	persuade/be confident	Adj.
6	tolmaw	P.A.I.	assume resolution /dare /be bold	Result
7	lalew	P.A.I.	speak	Compl..

Translations

JBC 12. But I would have² you understand¹, brothers, that the (things which) concern me have come³ to pass rather for the furtherance of the gospel 13. so that my bonds in Christ became⁴ known in all the palace and to all others 14. and many of the brothers in the Lord being confident⁵ by my bonds are more bold⁶ to speak⁷ the word [of God] without fear.

KJV (1611) 12 But I would yee should vnderstand brethren, that the things which happened vnto mee, haue fallen out rather vnto the furtherance of the Gospel. 13 So that my bonds in Christ are manifest in all the palace, and in all other places. 14 And many of the brethren in the Lord, waxing confident, by my bonds, are much more bold to speake the word without feare.

ASV 12 Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel; 13 so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest; 14 and that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.

Commentary

1:12 An interesting word – “to will deliberately,” to “have a purpose,” to “be minded.” The will prescribing is followed by an accusative with the infinitive “I would have you know” (Thayer).

' “What concerns me,” “my circumstances” (NAS), “the things which have happened unto me” (KJV). The KJV may be a little wordy, but “what concerns me” does not fully describe his situation in jail. See also Eph. 6:21 “my affairs.”

-- “to cut forward,” “to beat forward,” “to lengthen out by hammering” (as a smith forges metal), “to promote,” “to further” (Thayer). This is a “technical term in Stoic philosophy for progress toward wisdom” (ATR).

“rather” The reverse of what would be anticipated (Light.). God works His glory even when it appears otherwise (His glory, not ours), much like Job, when Satan was thwarted despite appearances. “God never said we would be winning at halftime, but He promised we would win the game!” This bad news is actually the furtherance of the Gospel.

1:13 What is it? Jamison, Fawcett, and Brown says it is the barrack of Prætorian guards attached to the palace of Nero on the Palantine hill at Rome, not the general Prætorian campout site of the city, for this was not connected with Cæsar’s household. “the others” may be other soldiers or other non-military contacts.

Gordon Clark thinks that this refers to the soldiers themselves – 9,000 of them.

Adam Clarke says it was the court where charges were heard and judged by the praetor or civil magistrate. The Gospels of Mathew, Mark, and John use the word to refer to Herod’s judgment hall (DFZ).

“in Christ” means “in connection with Christ’s cause, endured for Christ’s sake” (Alford), “in the affairs or in the cause of Christ (Calvin), “because of Christ” (Hannah).

Here, and Infinitive is used to express actual result (R&R).

1:14 This is in the Instrumental case “by my bonds” or “because of my bonds.”

= “most” (Clark), “the majority” (R&R), “the most part” (ATR)

Paul is a type of Christ here, suffering for the brethren’s courage and for the witness to others. The Romans and Jews intended discouragement by putting Paul in jail, but Paul was actually inspired and encouraged!

This could be connected with “brethren” (brothers in the Lord) or with “confidence” (the brethren had confidence in the Lord) (JBC). I think it is the former (NAW).

Syntactic-Logical Flow

v12 But I would have² you understand¹, brothers,

(understand what)

that the (things which) concern me (my bonds) have come⁴ to pass rather for the furtherance³ of the gospel

v13. (RESULT #1) so that my bonds in Christ became⁵ known

· in all the palace

· and to all others

v14. (RESULT #2) and many of the brothers

· in the Lord

· being confident⁶ by my bonds

· are more bold⁷ to speak⁸ the word [of God]

· without fear.

Main Point

Paul is writing to the Philippians so that they can see that Paul’s imprisonment is having a positive impact (1) on the guards, and (2) on the brothers to be more bold (DFZ).

Application

· Don’t be discouraged, look for sliver linings like Paul and show the triumph of Christ rather than moping (JBC, DFZ).

· Console others who worry about you and the Gospel.

· Take up your “bonds in Christ” and rejoice.

· Be willing to suffer for witnessing and speak boldly in the midst of dangers (Calvin).

· Take courage from the example of suffering saints.

Philippians 1:15-18^a
(Steven R. Hicks)

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Textual Notes

The Textus Receptus, Calvin, and the King James Versions have verses 16 & 17 reversed, but they did not have access to the older manuscripts available now. The majority of Greek scholars now have 16 & 17 as written here (Westcott & Hort - 1881, Bover - 1959, British & Foreign Bible Society edition of the Nestle Greek Text – 1958, Revised Version – 1881, American Standard Version – 1901, Revised Standard Version – 1946, New English Bible – 1961, Die Heilige Schrift – 1942, Luther’s Revidierter Text – 1956, Le Nouveau Testament Jerusalem – 1958, and Segmond – 1962).

Verbals

#	Root	Parsing	Meaning	Syntax
1	khrussw	3p P.A.I.	herald/proclaim	M.V.
2	oida	N.N.P. Perf.A.Ptc.	see/perceive	Temp/Caus.
3	keimai	1s P.Mid.Ind.	appointed	D.O.
4	kataggellw	3p P.A.I.	proclaim	M.V.
5	oiomai	N.P.M. P.Mid.Ptc.	suppose/expect	Temp/Caus
6	egeirw	P.A.Inf.	waken/raise up	Comp./D.O.
7	kataggellw	3s Pres.Psv.Ind.	proclaim	M.V.

Translations

SRH 15 Some indeed are proclaiming¹ Christ even from envy and strife, but some through good pleasure. 16 Some indeed out of love while knowing² that I am appointed³ for the defense of he gospel. 17 But some out of rivalry proclaim⁴ Christ not with pure motives, while supposing⁵ to add⁶ to the tribulation while I am in bonds. 18 What then? Only that in every way, whether in pretense or in truth, Christ (is) proclaimed⁷.

ASV 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 the one do it of love, knowing that I am set for the defense of the gospel; 17 but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds. 18 What then? only that in every way, whether in pretence or in truth, Christ is proclaimed; and therein I rejoice,

NAS 15 Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16 the later do it out of love, knowing that I am appointed for the defense of the gospel; 17 the former proclaim Christ out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed;

NKJ Some indeed preach Christ even from envy and strife, and some also from goodwill: 16 The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; 17 but the latter out of love, knowing that I am appointed for the defense of the gospel. 18 What then? Only that in every way, whether in pretense or truth, Christ is preached;

Commentary

1:15 = “good pleasure” – refers to the good motives and well-wishes (R&R) -- same as Luke 2 “peace on earth to men of goodwill” (NAW). There are those who envy Paul and his position. Envy is “the lowest of motives for preaching Christ” (ATR). Some would say these people are the “Judaizers” but we cannot know for sure (SRH). Clark says it wasn’t Judaizers and Lightfoot says it was. However, the Judiazers, according to Galatians, did not preach the Gospel. This is more an issue of motive and attitude (DFZ). There have always been --and always will be -- jealousy among those who are of the same profession (SRH, ATR).

= emphatic, used in vss. 15 & 16 “indeed”

1:16 = “out of love” out of absolute love for God/Christ as well as to Paul (SRH, ATR)

= Lit. “to lie, recline” here used figuratively as “appointed/destined” (R&R). Paul was destined by God for the defense of the Gospel (SRH). This is a deponent verb with a true Middle/Passive meaning (DFZ).

1:17 = “selfish ambition” The KJV translates it “contention.” A&G state that before the N.T., this word is only found in Aristotle to denote the “self-seeking pursuit of political office by unfair means.” The KJV based their decision on the belief that the word was based on eri" = “strife”, but most today think it means “selfishness, selfish ambition” (Earle, Moulton & Milligan). This is a case where the classical definition is not the best (DFZ).

= “to suppose or imagine.” It denotes belief based upon one’s own feelings, or particular relationship and the circumstances. Used Causally (DFZ, R&R).

“That for the defence Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions in maintaining his cause. And we must act in such a way as to give a helping hand, as far as we can, to the struggling servants of Christ. Observe again, this expression, ‘For the defence of the Gospel’. For since Christ confers upon us so great an honour, what excuse shall we have, if we are traitors to His cause, or what may we expect, if we betray it by our silence, but that He shall in return desert our cause, who is our sole Advocate, or Patron, with the Father?” Calvin’s N.T. Commentaries, p.236

= pressure or tribulation. “to work distress” Lightfoot thinks this means “to make my chains gall me” although not the literal meaning (DFZ).

= “to raise up” (R&R) These people are proclaiming Christ, not with the right motives (pure), but trying to kick Paul when he is down; they are trying to make Paul feel threatened (SRH, ATR).

1:18a = “what then?” could be “Nevertheless” (Alford). Paul is rejoicing that although some may not have pure motives, Christ SHALL advance His kingdom and His word (SRH). Although these people are trying to anger Paul, they are actually being used by Christ to accomplish His wonderful work! (Calv., ATR)

Why should I share my faith? Is it for a selfish reason -- To gain notches in my belt? to be deemed wise in a stranger’s eyes? to get attention? to imitate another Christian I respect? No! I should share my faith out of love! That means:

1) Love for God. He commands that I spread the Gospel, and if I love Him I will obey Him.

2) Love for other people. They are going to hell and need a savior; I should care about them enough to share Jesus Christ with them! I should desire to share the joy and peace God has given me with others.

Isn’t that interesting: this coincides with the two greatest commandments! (NW 1987)

Syntactic-Logical Flow

Some indeed are proclaiming Christ

- even from envy and strife

+ but some through good pleasure

some indeed out of love

knowing that I am appointed for the defense of the gospel

- but some out of rivalry proclaim Christ

not with pure motives, supposing to add to the tribulation of my bonds

What then? Only that in every way

- whether in pretense

+ or in truth

CHRIST IS PROCLAIMED!

Main Point

Look at the big picture. Christians may have interpersonal conflicts, but the important thing is the spread of the Gospel of Christ.

Application

1. We should proclaim Christ with a good attitude.

2. Paul was appointed for the defense of the gospel and so were we the day we came to Him

3. God uses who He will to further His message

4. No mater what, Christ will be proclaimed.

5. It is impossible to be understood by all others, even by some other Christians, but this should not cause us to turn against them if they are proclaiming Christ (DFZ).

Philippians 1:18^b-21
(Nathan A. Wilson)

18 ¹,
19 ^{2 3}

20 , ⁴
' ⁵
, .
21 ^{6 7} .

VERBALS

#	Lexical Form	Morphology	Meaning	Syntax
1	cairw	1s Fut. Psv./Dep. Ind.	rejoice, be glad	M.V.
2	oida	1s. Perf./Pres. Act. Ind.	know	Causal
3	apobainw	3s. Fut. Mid./Dep. Ind.	go down, turn out, result	D.O.
4	aiscunomai	1s. Fut. Mid./Psv. Ind.	be ashamed	D.O./Purpose -
5	megalunw	3s. Fut. Psv. Ind.	magnify, make great	D.O./Purpose +
6	zaw	Pres. Act. Infin.	To Live	Subj.
7	apoqnhskw	Aor. Act. Infin.	To Die	Subj.

Translations

NAW: But I also will be glad¹, 19 for I know² that this will turn out³ for me into deliverance through your petition and the supply of the Spirit of Jesus Christ 20 according to my earnest expectation and hope that in nothing will I be ashamed⁴ but rather in all open speech, now as always, Christ will be made great⁵ through my body, whether through life or through death – 12 For to me to live⁶ is Christ, and to die⁷ is gain.

GREEN: I will also yet rejoice. ¹⁹For I know that this will result in salvation to me through your petition, and the supply of the Spirit of Jesus Christ, ²⁰according to my earnest expectation and hope, that in nothing I shall be ashamed, but as always in all boldness even now Christ will be magnified in my body, whether through life or through death. ²¹For to me to live is Christ, and to die is gain.

KJV: Yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. 21 For to me to live is Christ, and to die is gain.

ASV: and will rejoice. 19 For I know that this shall turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death. 21 For to me to live is Christ, and to die is gain.

NASV: yes, and I will rejoice. 19 For I know that this shall turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope, that I shall not be put to shame in anything, but that with all boldness, Christ shall even now, as always, be exalted in my body, whether by life or by death. 21 For to me, to life is Christ, and to die is gain.

NIV: Yes, and I will continue to rejoice, ¹⁹for 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. ²⁰I 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. ²¹For to me, to live is Christ and to die is gain.

COMMENTARY:

When I’m around other people, I want people to pay attention to me and make me feel good about myself. I keep calling out to God to forgive me of this selfish attitude, but sometimes I can’t seem to shake it. However, Paul has a different attitude – that in all things, Christ be proclaimed! And in this he rejoiced! He’s looking out further on the horizon and doing what will be important for eternity, and trusting God to take care of him.

In the middle of Verse 18, Paul says that he is rejoicing because, as the previous verses states, the Gospel is being proclaimed even while he is in prison. Now, he switches from the present tense to the future tense and says that not only is he rejoicing in the present tense, but he will also continue to rejoice in the future (cf. Hanna). I chose to render the word as “be glad” because “rejoice” is not used in common speech anymore and also because it allows a passive as well as an active meaning to the word, just as the deponent form of the Greek word can be translated either way.

1: 19 Paul now gives the reason why he will rejoice in the future: He knows that things are going to turn out well and that Christ will continue to be glorified. The word “know” appears to be the operative verb all the way through verse 21. Interesting that Paul’s joy is based, not on circumstances or on feelings, but on knowledge!

Literally, apobhsetai means to “go away” (A&G), used frequently of disembarking from a ship (Persh., Thayer), but it has the figurative meaning of “lead to” (A&G), “turn out” (Thayer), “result” (Persh.), “eventuate” (Hanna). It will “turn out” for swthrian. Although this word is the common word for “salvation,” Earle vouches for the NIV translation of “deliverance,” reasoning that Paul is not speaking here of Christ’s work for his soul but rather of getting out of prison. Barclay says that can’t be the case because in the next verse he isn’t sure if he will live or die. He goes for “well-being.” Lightfoot counters “well-being with the same argument, for, he says, this salvation holds whether he lives or dies. Clark on the other hand, takes a step back and says that the “to me” has more to do with Paul’s outlook on things and the “this” refers to the spread of the Gospel, giving a reading “this will result toward salvation [of even more people].” Clark also suggests that it may mean that Paul will be “saved from shaming Christ when he speaks before the Roman court.” Personally I go for Earle’s interpretation.

Two parties are at work in effecting this deliverance: Philippians in their “petition” and the Spirit of Jesus Christ. The word for “petition,” dehsews, has to do with the act of asking, praying, supplication, seeking, or making entreaty out of a sense of want or need. Arndt & Gingrich say that this almost always addressed to God, but Thayer adds that in Byzantine Greek, it has to do with a written petition. It is almost the same as the more common word for prayer, proseucomai, but without the distinctly religious overtones. For this reason, I went with “petition.” The Philippians were praying to God for Paul, but it’s not unreasonable that they might have written some kind of petition to the Roman authorities for Paul’s release. The word, by the way, is singular in Greek, so that’s another reason why I shied away from the NASV and NIV’s translation “prayers.”

The other factor which inspired Paul’s knowledge that he would be delivered was the “supply of the Spirit.” The word for supply, epicorhgias, literally meant “to furnish a chorus at your own expense” (Earle), but later came to mean generally any bountiful form of supply and even more generally “help.” Paul uses this same word “supplied” in Col. 2:19 (“the entire body, being supplied and held together by the joints and ligaments” NASV) Lightfoot suggests that this supply of the Spirit is actually the answer to the petition of the Philippians, but I think that’s a bit of a stretch. The Greek genitive “of the spirit” gives English-speakers difficulty because we don’t know if Paul is speaking of a generous amount of the Spirit or of a supply of something else given by the Spirit. Earle suggests it should carry both meanings (cf. Lightfoot): The Spirit will fill Paul so that he will conduct himself in a way that will lead to his deliverance, and the Spirit will also generously provide whatever else it takes to deliver him.

1: 20 The instrumental clause, “through your petition and through the supply of the Spirit of Jesus Christ,” interrupts the thought that Paul knows that this will turn out to him for salvation, according to his earnest expectation and hope that nothing will put him to shame but that Christ will be glorified. The “according to” hearks back to the “I know” of v. 19 to explain how he acquired this knowledge: it is according to his “earnest expectation” and “hope.” This kind of expectation and hope was not wishful thinking as the words can connote today, but rather it was a sure event coming in the future which he could bank on. The word for “earnest expectation,” apokaradokian, creates an interesting word-picture of someone craning his head forward to see something coming. It could literally be broken down as “from-head-watch.” The “from” part indicates to Thayer that the process happens over time, thus “persistent expectation,” and Lightfoot says that it indicates a total absorption in the watching. Paul knew beyond a shadow of a doubt that this was going to happen, and he was absorbed in waiting and watching for it! (Interestingly enough, the word is also used in Rom. 8:19 to depict the anticipation of the created order for the glorification of God’s people. –A&G-- It’s a sure promise, and we can’t wait for it to happen!)

God’s purpose is so clear in Paul’s understanding that it gives him confident knowledge of the future. Paul knows that God wants Christ to be honored, so no shame is going to come to him as long as he honors Christ! Paul knows that nobody is going to dig up some skeleton in his trial before the emperor that will shame him, and he knows that Christianity isn’t going to fizzle while he rots in jail. No, he will not be shamed, but rather, Christ will be glorified. The word for “shame” is in the passive voice, meaning that some other party is trying to put Paul to shame, but he will be shamed in nothing – in no point or particular (DFZ). There is a strong contrast between “shamed” and “boldness/open speech” underscored by a strong adversive “but.” Arndt & Gingrich translate the word “outspokenness,” Pershbacher and Barclay “boldness of speech.” The concept of speech is so strong in this Greek word that I decided to keep it rather than go with the word “boldness” used in most English translations. Keeping the concept of speech also sheds more light on how Paul goes about magnifying Christ in his physical body – through WORDS in teaching, preaching and writing about Christ! The word for “made great/magnified/exalted,” megalunqhsetai, literally has to do with making something grow bigger (LXX rendering for the Hiphil stem of the verb “Gadol” --Thayer). It is used in Mt. 23:5 for the Pharisees lengthening the tassels on their garments (A&G). Figuratively, Christ is “made great” when we proclaim the truth about Him and more and more people realize his greatness. Lightfoot notes that Paul’s “shrinks from any mention of his own agency, lest he should seem to glorify himself. It is not [“I will make Christ great”]... but [“Christ will be made great”].

The fact that Paul will not be “shamed” and that Christ will be “made great” will happen whether Paul is acquitted and lives to a ripe old age, preaching around the world, or if Paul is condemned to death in court the next day. It doesn’t matter; His life is a witness to Christ’s greatness, and if he dies, it will be as a witness for Christ’s greatness. Isn’t that the way we should live our lives? Could we say of ourselves, “now, as always, Christ will be made great through my body”?

1:21 The “me” is emphatic here – “to ME to live is Christ!” “Whatever it may mean to others (those opposed to Paul) this is what it means to me! (DFZ) It is a strange sentence structure to equate an infinitive with a proper noun, but Paul is so wrapped up in who Jesus is and in proclaiming Christ that it is an accurate equation for Paul’s life. Literally: “for to me to live – CHRIST and to die GAIN” (DFZ). We too, should be so wrapped up in who this Christ is that we would feel there is nothing else to life! Yet Paul realizes that there is more to it. He will die some day, whether by decree of the emperor, by the hands of angry Jews, or the natural processes of old age. But when he dies, it will be gain! He will gain the advantage of being closer to the object of his whole life (Christ) than ever before! (cf. Lightfoot) He has nothing to fear in death because he is utterly focused on Christ! Paul reassures himself and the Philippians that it doesn’t really matter how the trial turns out; Christ wins either way.

Lord Jesus, I want to be laboring fruitfully for Your glory, but my selfish attitudes kill me. Please devastate those attitudes and make my attitude be that of doing my best with Your strength to exalt Christ.

Main Point:

We should always be thrilled with the knowledge that, no matter what our circumstances, Christ will be glorified and He will bring salvation. We work together with the Holy Spirit in this by prayer and proclamation of the Gospel.

SYN-LOG FLOW:

I am glad,

But I also will be glad¹,

for I know² (Causal)

1. that this will turn out³ for me into deliverance

through your petition and the supply of the Spirit of Jesus Christ (Instrumental phrase modifying #1)

2. that in nothing will I be ashamed⁴ but rather

according to my earnest expectation and hope (Comparative phrase modifying #2)

3. Christ will be made great⁵ through my body,

in all open speech, now as always, (Instrumental phrase modifying #3)

whether through life or through death –

For to me to live⁶ is Christ, and to die⁷ is gain.

APPLICATION:

¨ Our joy should be based on the knowledge of God’s sure promises.

¨ We should be so preoccupied with magnifying Jesus Christ in our bodies that we don’t worry about anything else – even death.

¨ “We will do well to remember that any challenge is sent to us as a tonic and a strength-builder from God.” (Barclay)

¨ We need the prayers of our friends, and we need to encourage them in praying for us!

¨ We should be glad that we as believers have the presence of the Spirit of Jesus Christ.

¨ We should seize every opportunity to boldly speak of Christ and honor Him.

Philippians 1:22-26
(Ron Kruis)

22 ¹ , , ^{2 3}.
23 ⁴ , ^{5 6
7}, :
24 ⁸ ' .
25 ^{9 10 11 12}
,
26 ¹³
.

Verbals

#	Root	Parsing	Meaning	Syntax
1	zaw	P.A.Inf.	live	True Cond./App.
2	aireomai	1sF.M.I.	choose	D.O.
3	gnwrizw	1s P.A.I.	make Known	M.V.
4	sunecw	1s P.A.I.	surround	M.V.
5	ecw	N.S.M. P.A.Ptc.	Have	Expl./Caus.
6	analuw	Aor.Act.Inf.	depart	Purpose/Comp.
7	eimi	P.A.Inf.	am	Purp/Compl.
8	epimenw	.A.Inf.	keep on	Subj./Concession?
9	peiqw	N.S.M. Prf.A.Pt.	persuade	Causal
10	oida	1s Perf.A.I.	know	M.V.
11	menw	1s F.A.I.	remain	D.O.
12	paramenw	1s F.A.I.	continue	D.O.
13	perisseuw	3s P.A.Subj.	be left over	Purpose

Translations

RK 22 But if (I am) to live¹ in the flesh, this will be fruitful labor to me, but what I shall choose² I do not know³, 23. yet I am hard pressed⁴ between the two, having⁵ the desire to depart⁶ and be⁷ with Christ, for that is much, much better, 24. but to remain⁸ in the flesh is more necessary for you. 25 And being confident⁹ of this, I know¹⁰ that I will remain¹¹ and continue¹² with you all for your progress and joy in the faith, 26. so that your reason for boasting may overflow¹³ in Christ Jesus in my through my coming again to you.

DFZ 22. And if (I am) to live in the flesh, this to me is fruitful labor, and I do not know which I prefer. 23. But I am hard pressed by the two, because I have the desire to depart and be with Christ, for (this is) much more better. 24. But to remain in the flesh (is) more necessary on account of you. 25. and because I am convinced (of) this, I know that I will remain and will continue to remain with you all for your progress and joy in the faith, 26. in order that your boasting in me will abound in Christ Jesus, through my presence again with you.

ASV 22 But if to live in the flesh, — if this shall bring fruit from my work, then what I shall choose I know not. 23 But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: 24 yet to abide in the flesh is more needful for your sake. 25 And having this confidence, I know that I shall abide, yea, and abide with you all, for your progress and joy in the faith; 26 that your glorying may abound in Christ Jesus in me through my presence with you again.

NAS 22 But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23 But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24 yet to remain on in the flesh is more necessary for your sake. 25 And convinced of this, I know that I shall remain and continue with you all for your progress and joy in the faith, 26 so that your proud confidence in me may abound in Christ Jesus through my coming to you again.

Commentary

1:22 – probably a true conditional clause in apposition to touto. Could read, “since I live…” (R.K., DFZ)

but what I shall choose I do not know – I agree with Gordon Clark, although this verse is not at all clear. Paul may be truly in a position do decide between life and death (perhaps in his trial process), OR he may be saying, “If I could choose…” It seems like he will actually have a choice because there is not an ambiguous sense to the clause. In any case, he tells what he chooses (or “prefers” – DFZ) in verse 24 (R.K.).

1:23 – the idea is that of a strong pressure bearing upon him on two sides (Light.). We would say “between a rock and a hard place” (R.K.) or “on the horns of a dilemna” (DFZ).

having the desire to depart and be with Christ – Paul’s internal debate continues. analusai (depart) was commonly used to mean “weigh anchor and put out to sea” (ATR); here Paul is referring to death (R.K.).

– A triple comparative (Light.). We would say “much, much better” -- for emphasis (R.K.).

1:24 – epi (on, upon) + menw (abide, remain) – the compound gives it the emphasis of a protracted stay (R&R).

– this is a comparative (Lightfoot) – to stay or to go is the question or comparison; Paul says it is more necessary to stay (R.K.).

1:25 – Perfect tense here has the idea of a past event with ongoing results. Paul has a personal conviction (oijda) that what he is about to say is true (Light., R.K.).

– para (alongside of) + menw (remain) = “remain alongside of” Most translations say “continue.” It seems to me that there is emphasis here on “remain” and “remain alongside of” (R.K.). Rodgers & Rodgers say that in Koine Greek, the word often has the idea of “to remain in service.”

for your progress and joy in the faith – this is the purpose of Paul’s staying on. It is significant to me that his reason for staying is for the blessing of others.

1:26 – grounds or reason for boasting (Earle). Paul is speaking of his possession and distribution of the Gospel (Alford, DFZ).

The construction of this verse is difficult, but I believe the essence is both Purpose and Temporal – they will boast in Christ when Paul comes to them.

I do have strong desires at times to leave this earth and be with God. It sure can a be a pain sometimes to live here – interpersonal conflicts, financial problems, personal shortcomings, etc., etc., etc! But I must remain here in order for God to work great things through me. Through Paul, God is continuing the Philippians’ progress and joy in the faith. Lord, thank you for placing me here – it is Your perfect plan. Teach me how to be a shining light in my home and my community, and teach me how to bring joy to other people and encourage their faith! (NW 1987)

Syn-Logical Flow

21 to live is Christ and to die is gain

22 But if (I am) to live in the flesh,

this will be fruitful labor to me,

but what I shall choose I do not know,

23. yet I am hard pressed between the two,

having the desire to depart and be with Christ, (for that is much, much better,)

24. but to remain in the flesh is more necessary for you.

25 And being confident of this (what is more necessary), I know

that I will remain and continue with you all

for your progress and joy in the faith,

26. so that your reason for boasting may overflow in Christ Jesus in me through my coming again to you.

Main Point

Paul knew that for that time he needed to remain for the sake of the Philippians for their progress and joy in the faith (for Christ’s sake).

Application

1. We need to give of ourselves and be with those who need us (for Christ’s sake) (RK).

2. The boast others have of us should be in Christ Jesus (DFZ).

3. When considering Death, we should be mindful of the effect it will have on others (DFZ).

4. We should help people not only briefly, but remain alongside them (NAW).

Philippians 1:27-30
(Dwight F. Zeller)

27 ¹, ^{2
3 4 5} , ⁶ ,
⁷
28 ^{8 9}, ¹⁰
, , :
29 ¹¹ , ^12
13,
30 ¹⁴, ^{15 16} .

Verbals

#	Root	CParsing	Meaning	Syntax
1	politeuomai	2pl P.Imptv. Mid.	to live	M.V.
2	ercomai	NSM Aor.Dep.Pt	come	Ambig.Cond.
3	oraw	N.S.M. Aor.A.Pt	see	“
4	apeimi	N.S.M. P.A.Pt	be away/absent	“
5	akouw	1s PA.Subj.	hear	Purp./Apod.
6	sthkw	2pl P.A.I.	stand fast	D.O.
7	sunawlew	N.P.M. P.A.Ptc.	struggle along w/	Manner +
8	prwrw	N.P.M. P.A.Ptc.	be frightened	Manner -
9	antikeimai	Gen(Ablative) Pl.M. P.Mid.Ptc.	oppose	Obj.of Prep.
10	eimi	3s P.I.	to be	Rel. Clause
11	carizomai	3s Aor. Psv.	give freely	Causal
12	pisteuw	Pres.Act. Infin.	believe	Subject
13	pascw	“	suffer	“
14	ecw	N.P.M. P.A.Ptc.	have	Temporal
15	oraw	2pl Pf./Pres. A.I.	see	Rel.Cl. Adj.
16	akouw	2pl P.A.I.	hear	“

Translations

DFZ 27. Only lead a life¹ worthy of the gospel of Christ, so that: whether I come² and see³ you or remain away⁴, I shall hear⁵ these things concerning you – that you are standing fast⁶ in one spirit, one soul – by striving together⁷ in the faith of the gospel 28. and not being intimidated⁸ in anything by those who oppose⁹ (you) – which points out¹⁰ to them ruin, but to you salvation – and that from God. 29. Because it has been given¹¹ to you on behalf of Christ – not only to believe¹² on him, but also to suffer¹³ on behalf of Him 30. At the same time you having¹⁴ the same conflict which you see¹⁵ in me and now (in this letter) hear¹⁶ (to be) in me.

ASV 27 Only let your manner of life be worthy of the gospel of Christ: that, whether I come and see you and be absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel; 28 and in nothing affrighted by the adversaries: which is for them an evident token of perdition, but of your salvation, and that from God; 29 because to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer in his behalf: 30 having the same conflict which ye saw in me, and now hear to be in me.

NAS 27 Only conduct yourselves in a manner worthy of the gospel of Christ; so that whether I come and see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28 in no way alarmed by your opponents – which is a sign of destruction for them, but of salvation for you, and that too, from God. 29 For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, 30 experiencing the same conflict which you saw in me and now hear to be in me.

Commentary

1:27 – “only,” i.e. “I have but this to ask of you, in the prospect of my return” (Alford).

– “worthily” This is in the emphatic position (DFZ, Alford).

– “conduct, to live” – literally “to act the part of a citizen.” This word is only found here and Acts 23:1, where KJV translates it “I have lived.” It comes from polites (citizen), which is related to polis (city). At that time, citizenship was in relationship to one’s city. Thayer notes, “to behave as a citizen; avail one’s self of or recognize the law.” Lightfoot paraphrases, “But under all circumstances, do your duty as good citizens of a heavenly kingdom; act worthily of the Gospel of Christ.” The Authorized Version (KJV) missed the figurative meaning completely by the word “conversation;” it refers to conduct and not mere speech (ATR). Vincent says that the exhortation is to live as members of the Christian commonwealth.

– “stand fast” The word indicates the determination of a soldier who will not budge from his post (R&R). Lightfoot thinks this may be taken from the Roman amphitheater, where the fighter is to stand firm against the opponent (animal or human).

, – “one spirit, one soul” Lightfoot says that the spirit refers to “the higher life,” whereas the soul is the seat of affections and passions. Alford thinks pneumati refers to the Holy Spirit, but this does not fit (DFZ). Vincent and Earle think “soul” refers to the “mind,” as the seat of sensation and desire. I would opt for Lightfoot’s position, but wouldn’t translate it “mind” (DFZ).

– “striving together” Found only in Philippians – here and in 4:3. It is a compound of sun (with)+ aqlew (athlete) = “Together with being an athlete, to contend in games.” Either it is to strive with one another OR strive with Paul. Alford prefers the former and I agree (DFZ).

1:28 – “intimidated,” be alarmed” Note this is PASSIVE. Only used here in the N.T. Might be translated “to be menaced;” Arndt & Gingrich render it, “in no way intimidated by your opponents.” Lightfoot thinks it is the metaphor of a timid horse. Blast & Debrunner think it may have some imperative force gained from the first verb in verse 27.

– “opponents” Literally, “Those laid against you” (DFZ)

– Indefinite Relative Pronoun – “anything of which” It may be used just as a pronoun. Rodgers & Rodgers think that here it may have “an explanatory force and takes its gender from the predicate, but Vincent adds that it agrees logically with the participle in the noun. Lightfoot paraphrases “seeing that it” (i.e. your fearlessness when menaced with persecution). A.T. Robertson thinks the antecedent is the general idea of the preceding clause (“in no way alarmed by your opponents”).

– “destruction, waste, loss, perishing” (Earle). Is this actual destruction? Vincent says yes – “destruction which consists in the loss of eternal life.” If this refers to the believer, it is only in the mind of the unbeliever toward the believer, but if this refers to the unbeliever, it is actual loss of eternal life. It appears to me that it is referring to the misconception of the unbeliever toward the believer (DFZ). They think you’re crazy, but you will be saved! (NAW)

1:29 This is proof that the sign is from God:

– “it has been graciously given” God has granted you the high privilege of suffering for Christ; this is the surest sign that He looks upon you with favour (Light.).

^… – “to believe … to suffer” Articular Infinitives used as the subject of the verb.

1:30 – “conflict” In contests, it is referred to an athlete, runner, charioteer. In a figurative sense, any struggle with dangers, annoyances, or obstacles that stand in the way (Earle).

– “having, experiencing” Is it “having stood together and not being alarmed” from vss.27-28, or is it “having been given to you for Christ’s sake” from vs.29? Lightfoot thinks it is the latter.

– “you saw” The Philippians actually saw Paul suffer when he was in Philippi (Acts 16:19). Now they are hearing of his suffering in Rome. Note this is in the Aorist tense – Historic Aorist, and the “hear” is Present tense.

What does it mean to “live worthy of the Gospel of Christ”?

Maybe – to obey the laws and examples set by Christ and to live blamelessly and be a light to the world so that people will have no question that you follow Christ. We would be unworthy if we were forgetful hearers instead of effectual doers of the Word…

OR – read in context, we would be worthy by standing firm in one spirit (with the same attitude from the Holy Spirit) and striving (not merely working but straining) together for the faith of the Gospel.

May the church be unified, Father. We glorify Your name by unity in spirit and working together to build our faith and to instill faith in others. If Christ’s church could put out such a concerted effort, the world would be saved in no time! Father, bring this realization to Your Church. Father, bring this realization to me! God, You say that we’ll have to suffer, but let our unity in Your Holy Spirit be such an encouragement that we endure and glorify Your name! (NW 1987)

Syntactic-Logical Flow

27. Only lead a life worthy of the gospel of Christ,

so that:

whether I come and see you

or remain away,

I shall hear these things concerning you:

1. that you are standing fast in one spirit, one soul –

by striving together in the faith of the gospel

28. 2. and not being intimidated in anything by those who oppose (you) –

a) which points out to them ruin,

b) but to you salvation – and that from God.

29. Because (#2) it has been given to you on behalf of Christ –

1. not only to believe on him,

2. but also to suffer on behalf of Him

30. [At the same time] you having the same conflict (#2 in v.28 & #2 in v.29) which you see in me and now (in this letter) hear (to be) in me.

Main Point

THEN: Paul wants his circumstances to have spiritual meaning not only for himself and those about him in Rome, but also for the Philippians, whether he visits them or not. He calls them to stand firm in unity against opposition and suffering as he has.

NOW: As many saints of the past and present, we must stand firm in unity against opposition and suffering.

Application

1. Do not expect to be understood by unbelievers, and do not look to them for approval.

2. Expect a certain amount of suffering.

3. We are not the only ones struggling in the Christian life!

4. We must stand in unity with other Christians (NAW).

Go to Commentary on Chapter 2 and following