Exegetical and Hermeneutical Commentary of Philippians 1:12
But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;
12 20. Account of St Paul’s present Circumstances and Experience
12. But ] Better, now, as R.V.
I would, &c.] More lit. and simply, I wish you to know; I desire to inform you.
the things which happened unto me ] More lit. and simply, my circumstances, with no special reference to the past. Wyclif renders, with the Vulgate Latin, “the thingis that ben aboute me”; so the (Romanist) Rhemish version 1582; “the things about me”; Tyndale, “my business.” He means his imprisonment, which had proved and was proving a direct and indirect occasion for Gospel-work.
rather ] than otherwise, as had seemed so likely priori.
furtherance ] Better, as R.V., progress. The Greek gives the idea of an advance made by the Gospel.
Fuente: The Cambridge Bible for Schools and Colleges
But I would ye should understand – Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome he wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably, for such reasons as these:
(1) They were tenderly attached to him, and would feel an interest in all that pertained to him.
(2) It was possible that they might hear unfounded rumors about the manner of his treatment, and he wished that they should understand the exact truth.
(3) He had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him.
That the things which happened unto me – The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner; Acts 2528. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact.
Have fallen out – Have resulted in. Literally, have come. Tyndale. My business is happened.
The furtherance – The increase, the promotion of the gospel. Instead of being a hindrance, they have been rather an advantage.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:12-20
I would ye should understand, brethren
Ministerial life
Its aim, pursuit, and success, ought to be–
I.
Transparent. This a true ministers–
1. Duty.
2. Desire.
3. Privilege.
II. Familiar to the Church. This–
1. Demanded by their community of interest.
2. Necessary to the growth of their mutual sympathy.
3. His vindication against false rumours and slander.
4. Should ever bring glory to God.
5. Ought to be cultivated, intelligent, and loving. (G. G. Ballard.)
The gospel in Rome
I. The spread of the Gospel through the apostles imprisonment.
1. His imprisonment gave notoriety to the cause for which he was imprisoned.
2. His own soldier guards heard him talk to his visitors, and themselves became the means of extending the cause. As one man relieved another day after day, the whole of the imperial guard was brought under Christian teaching.
3. These guards would make this strange prisoner the theme of many homes in the city.
4. The apostles calmness and consistency began to tell on the Christians themselves.
(1) The Gentile Christians in sympathy with the liberal views of the apostle plucked up heart of grace.
(2) The Jewish Christians envious of the apostles influence doubled their zeal.
II. The unveiling of the apostles heart through the spread of the gospel. We see–
1. His perfect self-forgetfulness. Neither his imprisonment nor the preaching of envy and strife could disturb his confidence in Christ.
2. His large and hopeful charity. Even the Judaizers preached Christ.
3. His spirit of humble and trustful dependence–
(1) On the prayer of the Philippians.
(2) On the supply of the Spirit through Jesus Christ.
4. His thorough and absorbing devotedness to his work. Conclusion:
Note–
1. The power of personal influence.
2. That this influence can, only be sustained by personal union with Christ. (J. J. Goadby.)
The gospel in Rome
The Philippians had expressed through Epaphroditus, no doubt, besides warm sympathy with Paul, anxiety respecting his prospects and those of the gospel. Not merely was there a clog on the great missionary himself, but his persecution was likely to discourage the Roman Christians. He hastens to re assure them.
I. The first result of Gods gracious intervention to make the wrath of man praise Him was that the cause of Pauls imprisonment became extensively known.
1. His bonds were well known as being in connection with Christ. This was no doubt the form in which the cause of his imprisonment would present itself; yet the full and precious force of She in Christ is to be held fast here. It was through his union with Christ–
(1) That the bonds were on his limbs–badges, therefore, not of slavery but of freedom.
(2) That he was prompted by the Spirit of Christ to earnest effort.
(3) That he was sustained by grace to bear his bonds with patience and make them instruments for glorifying God.
2. This was known among the Praetorian guards. He had no privacy day or night, and seeing his purity, patience, gentleness, and kindness, they soon saw that he was no criminal, and felt that his bonds were in Christ.
3. In all other places, to all who knew anything about His imprisonment.
II. The second result was that Pauls example became stimulating.
1. We may infer that in the early Church every member according to his opportunities spoke the word of the Lord. Most of the members of the Roman Church were certainly evangelists. The discoverer of a remedy is bound by humanity to make the remedy known: so surely should he who knows of the Divine physician. In heathen countries evangelism is the immediate fruit of conversion; but also many professing Christians never speak a word for Christ.
2. The observation of the apostles endurance of suffering strengthened the faith of the Church, and spurred them to increased effort. Thus it comes that the blood of the martyrs is the seed of the Church. This was the effect of the death of Stephen; of the persecution of the Waldenses and of the Malagasy.
3. The secret of this is told in the little phrase in the Lord. The man out of Christ can see only the chains and the possibilities of death: the man who is in Christ sees also–
(1) The spiritual grandeur of work such as had brought the apostle to bonds.
(2) The grandeur of suffering for Christ.
(3) The sympathy of Christ with the sufferer.
(4) The growth of religious strength and beauty through the affliction.
4. The preachers were under the influence of strangely divergent motives, but the apostle rejoiced that, however, perfectly or imperfectly, Christ was preached by all. (R. Johnstone, LL. B.)
Pauls sorrows and joys
I. Pauls sorrows. Persecuted–imprisoned–insulted.
II. Pauls joys. The progress of the gospel–the love, courage, and confidence of the brethren–the proclamation of Christ. (J. Lyth, D. D.)
Pauls captivity
I. The first result was that it had been serviceable for the diffusion of the truth among those who otherwise might not have heard of it. Man may be bound but not the Word of God (2Ti 2:9). We may almost trace his rejoicing in his chain (Act 28:20; 2Ti 1:16). They were to him as links of spiritual pearls; his garb of affliction as a robe of beauty because they were manifest in Christ. He was soon seen not to be a political offender or a law breaker, but a humble patient, contented witness for Christ.
II. The second result was that it made those who were already relievers increasingly bold of speech. If he could preach in fetters much more should they preach in freedom. But there is a dark shadow on the picture, Christ was preached from varying motives. Yet the apostle will rejoice that He is preached at all. In the Epistle to the Galatians the preachers of Christ of envy and strife were unsparingly denounced; but here he is not comparing party with party, but Christianity with heathenism. Even an imperfect gospel was precious in view of the nameless corruptions of Rome. The same experience is seen still in mission fields, all minor differences of Church organization and creed dwindle into nothingness in the presence of the hideous corruption of the pagan world. So ought it to be in Christian lands in view of home heathenism. (J. Hutchinson, D. D.)
The gospel furthered by opposition
I. The experience of Paul. He was brought into notoriety–into contact with persons of influence–to Rome the centre human power–had leisure to write his Epistles.
II. The experience of all believers. Nothing happens by chance–all things are overruled by Christ–we should therefore gladly toil and suffer in His cause. (J. Lyth, D. D.)
Things concerning himself
Knowing the deep solicitude of the Philippians, but not to what extent they may have been misinformed as to his imprisonment, he makes haste to set their minds at rest. But if we expect that he will dilate upon the details of his external fortunes, or open the secrets of his prison house, we shall be disappointed. What little may be recovered of these must be gathered from other sources.
I. There can be no doubt that St. Paul here refers to that imprisonment with which the Book of the Acts closes. Regard this event–
1. Under the purely human aspect. Three times in his life was St. Paul, as he gloried in saying, a prisoner of Jesus Christ, besides bonds oft. The first was at Caesarea, when he pleaded his own and his Masters cause, and claimed the right of a Roman citizen to appeal unto Caesar. In this he gratified one of the deepest desires of his heart. I must see Rome. It was his holy ambition to carry the gospel to the centre of the world. The Lord ratified the desire of his heart. As thou hast testified of Me in Jerusalem, so shalt thou bear witness in Rome. But His Master had not indicated that He was to go bound. Apostles, like ourselves, must wait for the unfoldings of providence. He reached Rome and was subjected to mild restraint. During two years he was kept in suspense: then he seems to have been dismissed, but returned again after a few years mission to the West, to the same place, and was beheaded. All this is what he meant by the things that concern me. As to those details we should have been so glad to receive, about himself and the Roman Church, he is silent, perhaps because his letters were closely watched.
2. When he lays the stress on have fallen out rather, he gives us a hint of another side of the matter. The hand of God had been leading him in a way he knew not. It was not Paul alone who had appealed unto Caesar, but Christ in him and Christs cause. It was part of the manifold wisdom of God that he should consolidate the Church in Rome. St. Pauls special revelation of truth–my gospel–was necessary to the perfection of evangelical teaching, and therefore was he, not Peter, sent to Rome.
II. Rather unto the furtherence of the Gospel. The apostles imprisonment had positively tended to promote the kingdom of Christ.
1. Generally this had been the case. Paul was still the centre of the European gospel, and had time and opportunity now for a calm survey of the whole estate of Christs Church. His spirit was surrendered to the undisturbed influence of meditation and prayer. What the three great Epistles–Ephesians, Colossians, and Philippians–owe to this seclusion, those who study them may conjecture. Certain it is they have tended greatly to the furtherence of the gospel.
2. More particularly his bonds have promoted the gospel–
(1) By being made known through Rome in their connection with the Redeemer. He was known, marked, inquired about as the most eminent representative of Christianity to the army and to great numbers who assembled in his own hired house.
(2) By their effect in stimulating others to preach Christ.
(a) The first class of these preachers are described as feeling the good influence of the apostles bonds in two ways: first they were inspired with boldness by his Christian endurance; secondly, their love to the cause of Christ was increased by their sympathy with his devotion as set for the defence of the gospel.
(b) But these bonds stirred up a different class of preachers; the weak brethren of whom he speaks as exerting so much influence in Rome (Rom 14:1-23). Weak in faith and scrupulosity, but strong in prejudice and bitterness, who thought that by preaching a more contracted gospel, they would add bitterness to his bonds. As a confederate company they were actuated by strife and faction; being only in a minority, they sought to increase their numbers and raise a party that would neutralize this Gentile gospel.
3. By a remarkable expression St. Paul declares his self-forgetting concentration of heart on the furtherance of Christs gospel (verse 18).
(1) The exclamation, What then, shows that he has something to say which demands, as it were, an apology to himself and others; but he boldly goes on to give the ground of his rejoicing and his condemnation of every impure motive in the preaching of Christ.
(2) This rejoicing is–
(a) His pure and loyal exultation that by all means the name of Christ was more widely proclaimed.
(b) His gladness that what was mingled with so much private disquietude would issue in the furtherance of his own salvation. Fidelity to public duty must go hand in hand with trembling solicity for individual fidelity.
(c) To what did he look for personal assurance and establishment in grace? Not to any guaranteed apostolical prerogative; not to the long-disciplined, strength of his moral nature; but to the common heritage of all Christians–the supply of Christs Spirit through the prayers of his fellow saints united with his own. (W. B. Pope, D. D.)
The triumphs of the gospel
I. Continue in spite of oppression.
II. Are secured by opposite agencies.
III. Are a source of joy to its adherents. (J. Lyth, D. D.)
The things that have happened unto me have fallen out rather unto the furtherance of the gospel–The Philippians looked upon the imprisonment as a calamity; Paul assures them that it was an element of prosperity. This shows how much our estimate of men and things depends upon the angle from which we conduct the examination. Circumstances are often the only lexicons which can determine the meaning of words. Ruin at Philippi meant coronation at Rome. Much depends on the plane of vision as well as upon optical power. There is a germ of prophecy here. By and by we shall see life from higher standpoints. It is better for the student to study his dark problems at Rome than at Philippi. Circumstances the most untoward may in reality be advancing the Divine kingdom. Every purpose of God may be thwarted, but the outcome of the ages will show that Gods great plan has been realized.
I. Gods providence is not to be interpreted in fragments.
II. The moral is higher than the personal. Paul is in prison; the gospel is free.
III. The bonds of one man may give inspiration to the liberty of another (verse 14).
IV. The spread of the Gospel depends upon no one man.
V. Even the afflicted have a mission. (J. Parker, D. D.)
Bonds in Christ
I. Cannot arrest the spread of the Gospel.
II. Are the promise of future glory.
III. Are more honourable than an imperial crown, for–
1. They are worn in the service of the King of kings.
2. Worn in royal spirit.
3. Made the means of confirming others.
4. Overruled for the extension of the kingdom. (J. Lyth, D. D.)
Pauls bonds in Christ exhibited
I. His own moral blamelessness.
II. His self devotion to Christ.
III. His real dignity. The omen of civil degradation was the sign of his relationship with the Lord of the universe.
IV. His moral freedom. (G. G. Ballard.)
The ministry of Paul the prisoner
I. The things that have happened unto me (see history of Paul as the prisoner of Jesus Christ, Act 21:1-40; Act 28:1-31)
1. Popular tumult in Jerusalem.
2. Apprehension by Lysias, bound and ordered to be examined by scourging.
3. Placed at the bar of the Sanhedrim and ordered to be smitten on the mouth by the High Priest.
4. Conspiracy against his life, exposed, defeated.
5. Taken prisoner to Caesarea. Tried before Felix. Then before Festus, afterwards before Agrippa and Berenice.
6. Appeals to Caesar, shipwrecked, arrives at Rome.
7. In Rome delivered to the captain of the guard, permitted to dwell by himself with a soldier that kept him (Act 28:30-31) for two years.
II. Have fallen out rather unto the furtherance of the Gospel. The development of events in a consecrated life–
1. Is the work of an overruling Providence.
2. Produces startling results, disappointing alike to the hopes of enemies and the fears of friends.
3. Whatever may be its starting point, attains its end in the advancement of the gospel.
4. Illustrates how moral principles when tried in suffering become mighty forces in the worlds evangelization.
5. A pledge that suffering with Christ shall be followed by a fellowship of glory. (G. G. Ballard.)
The powerlessness of persecution
I. Persecutions further rather than hinder the Gospel. In all ages the Church has been increased rather than diminished by them (Exo 1:1-22; Dan 3:1-30). When Christ was crucified they thought they had rooted out His name and doctrine forever; but by the Cross the kingdom was established.
II. How comes this to pass? Not by the intentions of enemies, nor the virtue of the saints sufferings.
1. By the power of Christ (Psa 2:1).
2. When men see the saints undauntedness, their patience, the power of God strengthening them, and their triumph over death, their very example brings many into the Church.
3. The Word of God is not bound, though the preacher may be (2Ti 2:9).
III. The use.
1. To be comforted in all our troubles which the wicked raise up against us, if the gospel is advanced thereby.
2. To condemn the faintness and backsliding of many in troubles (Luk 14:26-27).
3. Not to doubt of the truth or dislike professors when they are persecuted. (H. Airay, D. D.)
Christian boldness
I. The result of a firm confidence in the Lord.
II. Increases upon the approach of persecution.
III. Necessary to true witness bearing. (G. G. Ballard.)
Expectations unexpectedly fulfilled
Paul was in Rome. His earnest wish was gratified, but how differently from what he had expected. But he did not murmur. All had happened for the furtherance of the gospel. Let us look at the circumstances by which, notwithstanding his imprisonment, his original expectations were now unexpectedly realized. Consider–
I. The amount of liberty granted him. For some unknown reason, instead of being shut up within the Praetorian barracks, he was permitted to dwell in a hired lodging of his own, and receive all who might come to him. He was not forbidden to preach to his visitors, and many would go away deeply impressed.
II. The additional efficacy given to his preaching by his bonds. He was kept under strict guard, being chained to a Roman soldier. It might have been thought that had he been allowed to go unfettered he might have accomplished more. But the fact of his bondage drew multitudes who might otherwise not have heard him, and his chains were a token of his sincerity. It became manifest that his bonds were in Christ and that he was not afraid of imprisonment or death. Onesimus was but one of many begotten by his bonds.
III. Into what unexpected quarters his influence penetrated. Had a Roman Christian previous to Pauls coming been asked what section of the population would be the last to feel the power of the gospel he would probably have pointed to the rude, hardened soldiers who were in attendance on Nero. But Paul comes and lo! the praetorium is one of the first places to feel his influence.
IV. How his imprisonment influenced many of those who were already preaching the Gospel. We might have thought that the sight of Pauls chains would depress. Instead of this it quickened their zeal. Let us learn a lesson of hope in God.
1. For the progress of His kingdom.
2. For our own welfare. (T. C. Finlayson.)
Irresistible moral influence
Moral influence springing from and devoted to Christ resists all mere physical and local restrictions. Pauls moral influence exerted a mighty power.
I. Under the most disadvantageous circumstances–in bonds.
II. With a very limited opportunity–one soldier daily.
III. Upon a class of mind and heart not easily impressed, viz., the guard which had charge of him, a prisoner.
IV. Throughout the city–notwithstanding the restraints of his own hired house.
V. Reaching the further field, by first fully cultivating the one at hand. (G. G. Ballard.)
The furtherance of the gospel
Progress–the figure is perhaps military. As the progress of armies is facilitated by the cutting down of obstructing trees, so trials were but the means of cutting down all hindrances to the onward march of the truth. (J. Hutchinson, D. D.)
Hindrances as helps
The Boers determined opposition to Livingstones purpose to evangelize by native teachers occasioned his continued efforts to penetrate westward until he crossed the continent, and committed himself fully to his great life work as a missionary explorer. (J. F. B. Tinling, B. A.)
Unfavourable circumstance, may be turned to advantage
In one place near the Hospice of St. Bernard, I met with a curious natural conservatory. The under surface of the snow having been melted by the warmth of the soil, which in Alpine regions is always markedly higher than that of the air, was not in contact with it. A snowy vault was thus formed, glazed on the top with thin plates of transparent ice; and here grew a most lovely cushion of the Aretia Helvetica, covered with hundreds of its delicate rosy flowers, like a miniature hydrangea blossom. The dark colour of the soil favoured the absorption of heat; and, prisoned in its crystal cave, this little fairy grew and blossomed securely from the very heart of winter, the unfavourable circumstances around all seeming so many ministers of good, increasing its strength, and enhancing its loveliness. (C. H. Spurgeon.)
The advantage of disadvantage
I never had in all my life so great an inlet into the Word of God as now. Those Scriptures that I saw nothing in before are made in this place and state to shine upon me. I have seen that here which I am persuaded I shall never in this world be able to express. (John Bunyan, in Bedford Jail.)
Character of St. Pauls captivity
The degree of restraint put upon a person labouring under a criminal charge was determined by various circumstances: by the nature of the charge itself, by the rank and reputation of the accused, by the degree of guilt presumed to attach to him. Those most leniently dealt with were handed over to their friends, who thus became sureties for their appearance; the worst offenders were thrown into prison and loaded with chains. The captivity of St. Paul was neither the severest nor the lightest possible. By his appeal to Caesar he had placed himself at the emperors disposal. Accordingly on his arrival at Rome he is delivered over to the prefect of the praetorians under whose charge he remained throughout his captivity. He represents himself as strictly a prisoner; he speaks again and again of his bonds. At times he mentions his coupling chain. According to Roman custom he was bound by the hand to the soldier who guarded him, and was never left alone day or night. As the soldiers would relieve guard in constant succession, the praetorians one by one were brought into communication with the prisoner of Jesus Christ, and thus he was able to affirm that his bonds had borne witness to the gospel throughout the imperial regiment. On the other hand his confinement was not so severe as this, standing alone, might seem to imply. It is certain that all had free access to him, and that he was allowed to converse and write without restraint. He was not thrown into prison, but lived in rooms of his own. When he first arrived he was taken to temporary lodgings: either to a house of public entertainment, or to the abode of some friend. But afterwards he rented a dwelling of his own, and there he remained apparently till his release. (Bishop Lightfoot.)
Who could see without emotion that venerable form subjected by iron links to the coarse control of the soldier who stood beside him? How often must the tears of the assembly have been called forth by the upraising of that fettered hand, and the clanking of the chain which checked its energetic action. (Conybeare and Howson.)
Good out of evil
The cloud, while it obscures the sun, sends down the fertilizing shower. This theatre was prepared for his punishment, and it became the scene of his triumph. This persecution, which was intended to cover him with shame, overwhelmed him with honour; it was to blacken and wither his name, and it rendered it illustrious in the first city and in the most superb court in the universe. Oh the vanity of the thoughts of the wicked! Oh the admirable wisdom of the providence of God! He causes the Jew to open the apostles mouth, when he thinks that he is closing it, and makes him spread his voice throughout the world, in desiring to banish him from Judea. He had formerly conducted Joseph to the highest pitch of glory in the same way, through the fury of his unnatural brethren. Persecution, slavery, and imprisonment had also been as it were the ladders to his prosperity. Since then He has always in the same way used them in the conduct of His people, overthrowing the designs of His enemies, and turning the artifices of their malice, and the excess of their fury, directly contrary to their intentions; multiplying His Church by the deaths and massacres which seemed likely to destroy it; lighting His gospel by those very means which appeared likely to extinguish it; and drawing the brightest glory of His servants from their deepest disgrace. (J. Daille.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. That the things which happened unto me] St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defence for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honour of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But I would ye should understand, brethren: to obviate the insinuations which false teachers and others might make use of from Pauls sufferings, to obstruct the cordial entertainment of those glad tidings he had brought, and to discourage those who did obey the truth, he doth by this friendly compellation (which he often useth) kindly entreat them to consider well,
that the things which happened unto me have fallen out rather unto the furtherance of the gospel; that his imprisonment, and what other troubles from without did befall him in his apostolical office, whereby the overruling providence of God so ordered, that they did (contrary to the intention of his persecutors) rather advantage than hinder the progress of the gospel, increase than decrease the church, since he had opportunity two years, in his own hired house, of teaching with freedom the things of Christ, Act 28:30,31; whereupon he would not have the Philippians discouraged, but rather comforted, as the Corinthians, 2Co 1:5-7; for:
1. His iron chain in the cause of Christ was more an honour to him, even in the emperors court, Phi 4:22, or guard chamber, Act 28:16, or judgment hall, Mat 27:27; Mar 15:16; Joh 18:28,33; than those glittering golden ones which others were ambitious to wear, Act 5:41; Jam 2:2; it being apparent there, and elsewhere, to courtiers, citizens, Jews, and foreigners, that he did not suffer as an evil-doer, 1Pe 2:19,20; 3:14; only for the Lords sake, Eph 3:1; 4:1; whose power in his confinement did work in and by him, who approved himself faithful, which, when inquiry was made concerning his suffering, gave occasion to communicate some notions of Christ, and glad tidings of salvation by him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. understandGreek,“know.” The Philippians probably had feared that hisimprisonment would hinder the spread of the Gospel; he thereforeremoves this fear.
the things which happenedunto meGreek, “the things concerning me.”
ratherso far is myimprisonment from hindering the Gospel. Faith takes in a favorablelight even what seems adverse [BENGEL](Phi 1:19; Phi 1:28;Phi 2:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But I would ye should understand, brethren,…. The church at Philippi having heard of the apostle’s troubles, he was very desirous that they should have a true and right understanding of them, and especially of the use they had been of, and were like to be of more and more; and that partly that such as were weak among them might not be offended and staggered, and partly that all might be comforted; as also that they might be animated and encouraged hereby to endure, with patience and cheerfulness, whatsoever afflictions might befall them for the sake of Christ: his sufferings are more obscurely expressed in the next clause, and more clearly in Php 1:13,
that the things [which happened] unto me; by which he intends, not anything done by him, or his labour in the ministry, which had been greatly succeeded for the spread of the Gospel; as the Syriac version suggests, rendering the phrase, , “that my work makes more abundant progress in the Gospel”: but his sufferings on account of the Gospel, which though said to happen, were not things of chance but of appointment; for as all the sufferings of Christ the head, were by the determinate counsel and foreknowledge of God, so are those of all the members of his mystical body, and of his ministers who are appointed to these things, and they for them; of which Christ has given previous notice, so that they do not come unexpected, but are looked for by them; nor are they over distressed with them, being supported with the presence, Spirit, grace, and favour of God; hence they can rejoice in them, in hope of the glory of God; and as the afflictions of Gospel ministers, the quality and quantity of them, are fixed and settled by divine appointment, and which accordingly come upon them, so the use of them is also determined, and which have their sure and certain effect as the apostle’s had; for the very things by which men designed to have hindered the spread of the Gospel, he says,
have fallen out rather unto the furtherance of the Gospel. The Gospel, though it is good news and glad tidings of peace, pardon, righteousness, and salvation by Christ; yet is very disagreeable to carnal men, they are enemies to it; and do all they can to stop its progress, to shut the open door of it, and hinder its course by speaking reproachfully of it, and writing against it, and especially by persecuting its professors, and particularly its ministers; which oftentimes proves rather a furtherance than an hinderance of it; for hereby the Gospel, like gold and silver tried in the fire, shines out the more brightly, with more lustre and glory, and has the greater influence on the minds of men; persecution in one place has often been the means of carrying and spreading the Gospel in many others; see Ac 8:1; and has been God’s ordinance for the conversion of multitudes of souls, where it has been the fiercest and hottest; insomuch that it became a common saying in primitive times, that the blood of the martyrs was the seed of the church; and hereby also the Gospel has been confirmed, and they that have embraced it have been the more established in it. The apostle’s sufferings and bonds were for the confirmation and defence of the Gospel.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostle’s Success and Joy. | A. D. 62. |
12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto 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 speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, 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.
We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.
I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (v. 12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. “I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2 Tim. ii. 9. They cannot imprison the word of God; that has its free course, though I am confined.” But how was this?
1. It alarmed those who were without (v. 13): “My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness.” Observe, (1.) Paul’s sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people–Regis ad exemplum totus componitur orbis.
2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger,Job 17:8; Job 17:9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, v. 14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul’s company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.
II. He suffered from false friends as well as from enemies (Phi 1:15; Phi 1:16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul’s reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people’s affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul’s sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up.–Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.
III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, v. 18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God’s prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel:–
1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, v. 19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister’s bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul’s rejoicing in it turned to his salvation too. This is one of the things which accompany salvation–to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: “This my joy therefore is fulfilled. He must increase, but I must decrease,Joh 3:29; Joh 3:30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins.” Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.
2. Because it would turn to the glory of Christ, v. 20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, &c. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Rom. xii. 1), and yield their members as instruments of righteousness unto God, Rom. vi. 13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ’s glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, John xii. 28. (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.
Fuente: Matthew Henry’s Whole Bible Commentary
The things which happened unto me ( ‘ ). “The things concerning me” = “my affairs” as common in Josephus.
Have fallen out rather ( ). “Have come rather.” Second perfect active indicative of .
Unto the progress ( ). Late word from , common verb, to cut or strike forward, but this late substantive does not occur in classical Greek. It is a technical term in Stoic philosophy for “progress toward wisdom” and it appears also in the papyri and the LXX. In N.T. only here, verse Phil 1:25; 1Tim 4:15.
Fuente: Robertson’s Word Pictures in the New Testament
Rather [] . For the furtherance of the Gospel rather than, as might have been expected, for its hindrance.
Furtherance [] . Only here, ver. 25, and 1Ti 4:15. The metaphor is uncertain, but is supposed to be that of pioneers cutting [] a way before [] an army, and so furthering its march. The opposite is expressed by ejgkoptw to cut into; hence to throw obstacles in the way, hinder. Gal 5:7. See on 1Pe 3:7.
Fuente: Vincent’s Word Studies in the New Testament
1) “But I would ye should understand” (ginoskein de humas boulomai) “Now I will of my own accord you all to understand;” to be informed, enlightened, or kept aware.
2) “Brethren” (adelphoi) “Brothers,” case of direct address, indicating filial, affectionate care.
3) “That the things which happened unto me”(hoti ta kat’ eme) “That the occurrence of affairs about me;” the circumstances of my affairs, matters of concern to the Philippian brethren who had been his regular helpers.
4) “Have fallen out rather unto the furtherance of the gospel” (mallon eis porcupine tou evangelliou ;elebuthein) “Have come rather to the advance of the gospel.” It appears that this letter may have been written shortly after Paul was taken from the liberty of living in his own hired (rented) house in Rome to the confines of the Roman prison, Act 28:30, from where many of Caesar’s household still came to call on him, Php_4:22. This was the spirit of Joseph regarding the evil that befell him by his brethren, Gen 45:5-8; Gen 50:20; 2Co 12:9-10.
Fuente: Garner-Howes Baptist Commentary
12 But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, (51) we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen (52) who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, (53) they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred (54) by the persecution endured by him.
(51) “ Estans estonnez comme d’vne chose nouuelle et non ouye;” — “Being astonished as at a thing new and unheard of.”
(52) “ Et faux apostres;” — “And false apostles.”
(53) “ En prenant ceste dangereuse accointance de S. Paul;” — “By contracting this dangerous acquaintance with St. Paul.”
(54) “ Afin qu’ils ne soyent point destournex;” — “That they may not be turned aside.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Php. 1:12. The things which happened unto me.Precisely the same phrase as in Eph. 6:21; is translated my affairs (so Col. 4:7). These circumstances were such as naturally would fill the friends of the apostle with concern for him personally. As to the effect on the spread of the gospelever St. Pauls chief solicitudethey had been apprehensive. Rather unto the furtherance.Not to the hindrance, as to your fears seemed likely. It is the same triumphant note which rises, in a later imprisonment, above personal indignity and suffering. I may be bound, the message I bear is at liberty (2Ti. 2:9).
Php. 1:13. Bonds in Christ are manifest.R.V. bonds became manifest in Christ. It is not simply as a private prisoner that he is bound; it is matter of public note that he is bound for Christs sake. In all the palace.R.V. text, throughout the whole prtorian guard. R.V. margin, in the whole prtorium. The best supported meaning of prtorium isthe soldiers composing the imperial regiments (Lightfoot). The barracks of the imperial body-guard to whose colonel Paul was given in charge on his arrival in Rome (Act. 28:16) (Meyer). As the soldiers would relieve guard in constant succession, the prtorians one by one were brought into communication with the prisoner of Jesus Christ (Lightfoot). In all other places.The italicised places of the A.V. text must be dropped; the margin is better. A loose way of saying to others besides the military.
Php. 1:14. Confident by my bonds.The bonds might have been thought to be sufficient to intimidate the brethren; but the policy of stamping out has oftener resulted in spreading the gospel.
Php. 1:15. Some indeed preach Christ even of envy and strife.Not some of the brethren emboldened by the apostles chain, perhaps, although one sees no reason why the Judaisers would not, with redoubled energy, spread their views when he whom they so violently opposed was for the time being silenced, as they imagined. Of envy. Lightfoot refers to the saying of the comic poet Philemon with its play on the word, Thou teachest me many things ungrudgingly because of a grudge (on account of envy). The glaring in consistency of preaching a gospel of goodwill from such a motive as envy, the Worst form of ill-will, must be closely observed here.
Php. 1:16-17.These verses are transposed in R.V.; the order of the A.V. is against decisive testimony (Meyer).
Php. 1:16. To add affliction to my bonds.To make my chains gall me, Lightfoot strikingly translates. One can almost imagine St. Paul starting up, and straining at the wrist of the soldier to whom he was chained, as he hears of the intrigues of a party whose one object it was to impose an effete ritual on men called to liberty in Christ.
Php. 1:17. For the defence of the gospel.Many a man in the apostles place would have found himself absorbed by the question how best to make a good defence of himself.
Php. 1:18. Whether in pretence, or in truth, Christ is preached.St. Paul evidently thinks the imperfect knowledge of Christ preferable to heathen ignorance of Him. The truth is mighty enough to take care of itself, without any hand that shakes with nervous apprehension to steady its ark. St. Paul is beforehand with our method of keeping a subject before the notice of the public. The policy of never mentioning was what St. Paul regarded as fatal.
MAIN HOMILETICS OF THE PARAGRAPH.Php. 1:12-18
The Gospel Irrepressible
I. Notwithstanding the circumscribed opportunities of its agents.
1. Their sufferings for the gospel call attention to its claims. The things which happened unto me have fallen out rather into the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places (Php. 1:12-13). It might seem to the Philippians that the imprisonment of Paul would be unfavourable to the gospel and prevent its spread. He shows there was no ground for that fear; but that the gospel was becoming known in quarters which, but for his imprisonment, it was not likely to gain access. The palace referred to was the prtorium, or barrack of the prtorian guards attached to the palace of Nero on the Palatine Hill in Rome. The regular changes of guards was constantly furnishing new auditors for the irrepressible preacher, and he did not fail to zealously improve his opportunities. Thus the gospel, which the malice and bigotry of the Jews sought to suppress, found its way into Csars household, and ultimately captured the Roman empire for Christ. The persecutions of the gospel have been the best helpers of its success.
2. Their sufferings for the gospel stimulate the zeal of its propagators.Many of the brethren, waxing confident by my bonds, are much more bold to speak the word without fear (Php. 1:14). The fortitude of the apostle in suffering, and his unwearied efforts to preach the gospel, increased the courage of his fellow-helpers in the same good work. The sufferings of the gospel pioneers contributed to the spread and triumph of the truth. The blood of Scotlands proto-martyr, the noble Patrick Hamilton, and the memory of his dying prayer, How long, O Lord, shall darkness cover this realm? fomented the young Reformation life over a comparatively silent germinating period of more than twenty years. Knox, and with him Scotland, kindled at the pile of George Wishart. Andrew Melville caught the falling mantle of Knox. When Richard Cameron fell at Airds Mossas if in answer to his own prayers as the action began, Lord, spare the green and take the ripe!all the more strenuously strove Cargill, till he too, in the following year, sealed the truth with his blood. And more followed, and yet more, through that last and worst decade of the pitiless storm known as, by emphasis, the killing time. Through those terrible years Peden dragged out a living death, and as he thought of Cameron, now at rest, often exclaimed, Oh to be with Ritchie! Young Renwick too caught up the torn flag, nobly saying, They are but standard-bearers who have fallen; the Master lives. Thus one after another on blood-stained scaffold, or on blood-soaked field, fell the precious seed-grain, to rise in harvests manifold, till just at the darkest hour before the dawn of Renwicks martyrdom closed the red roll in 1688the year of the revolutionand the seed so long sown in tears was reaped in joy.
II. It is preached from a variety of motives.
1. Some preach the gospel from the love of controversy. Some indeed preach Christ of envy and strife of contention, not sincerely, supposing to add affliction to my bonds (Php. 1:15-16). The Judaising teachers, taking advantage of the absence of the apostle, sought to propagate their erroneous theories of the gospel, and to annoy the apostle by depreciating his authority and his preaching. They aimed not so much at winning souls for Christ, as at exalting themselves and gaining credence to their corrupt opinions. They argued that Jesus of Nazareth was the King of Israel, hoping thereby to exasperate the Roman government against Paul, who preached the same truth, though in a different sense, and to cause increased pain to the apostle by insisting upon the obligation of obedience to the law in order to salvation. Yet in opposing the gospel they stated some of its leading truths, if only to refute them. Controversy is often a waste of strength. They are small, insignificant beings who quarrel oftenest. Theres a magnificent breed of cattle in the Vale of Clwyd, the most beautiful vale in Wales. They have scarcely any horns, but abundance of meat; yet if you ascend the hills on every side, there on the heights you find a breed which grows scarcely anything but horns, and from morning to night all you hear is the constant din of clashing weapons. So there are many Christians who live on the heights, the cold and barren heights of controversy. Everything they eat grows into horns, the strength of which they are constantly testing.
2. Some preach the gospel from the highest regard for its lofty message.Some also of goodwill of love, knowing that I am set [appointed of God] for the defence of the gospel (Php. 1:15; Php. 1:17). An intense love of the gospel and of the Christ of the gospel is the best preparation for preaching it. Preaching to be effectual must be as various as nature. The sun warms at the same moment that it enlightens; and unless religious truth be addressed at once to the reason and to the affections, unless it kindles while it guides, it is a useless splendour, it leaves the heart barren, it produces no fruits of godliness. Preaching should help us to a higher life. A man once heard an affecting sermon, and while highly commending it was asked what he remembered of it. Truly, he replied, I remember nothing at all; but it made me resolve to live better, and by Gods grace I will.
III. The propagation of the gospel by any means is matter of fervent joy.What then? notwithstanding, Christ is preached; and I therein do rejoice, yea, and will rejoice (Php. 1:18). The false teachers gloated over Pauls misfortune, and thought to trouble him by their way of presenting the gospel. But the proclamation of Christ, however done, roused attention, and could not but be of service. The apostle rejoiced in the good result of their bad intentions. The success of the gospel in any place and by any means, when that success is real, is always a cause of rejoicing to the good.
Lessons.
1. The gospel has a message for all classes.
2. Its faithful proclamation involves difficulty and suffering.
3. Its interests are often promoted from mixed motives.
GERM NOTES ON THE VERSES
Php. 1:12-14. Christian Boldness.
I. Distinguish Christian boldness from its counterfeits, and set forth some of its leading attributes.There is a false and hurtful boldness arising from
1. Ignorance.
2. A bad judgment.
3. Native rashness.
4. The pride of courage which scorns to fear the face of man.
5. Mere natural resolution.
6. A wilful obstinacy.
7. A domineering spirit. The boldness which God approves must be chiefly drawn from other sources and possess higher and more ethereal attributes.
1. It must be bottomed on holy lovelove to God and love to man.
2. It must be humble.
3. Must be delicate and regardful of all the rules of decorum.
4. Must be wise, discreet, and prudent.
5. Must be faithful.
6. Must be grounded not merely on self-denial and submission to the will of God, but on humble confidence in Him.
II. Some motives to rouse us to this holy and elevated frame and to a corresponding course of conduct.
1. This Christian heroism is absolutely necessary to clear up the evidences of our own piety.
2. Without rising up to this heroic and active zeal we cannot be faithful to God and our generation.
3. Estimate the importance of this duty by considering what would be the effect if all professing Christians were thus intrepid and faithful.
4. In many instances fear is altogether groundless, and is the mere suggestion of indolence.
5. For want of faithful admonition and entreaty many may have perished.E. D. Griffin.
Php. 1:12. The Development of Events in a Consecrated Life
I. Is the work of an over-ruling Providence.
II. Produces startling results, disappointing alike to the hopes of the enemy and the fears of friends.
III. Whatever may be its starting-point attains its end in the furtherance of the gospel.
IV. Illustrates how moral principles when tried in suffering become mightier forces in the worlds evangelisation.
V. A pledge that fellowship of suffering with Christ shall be followed by a fellowship of glory.Lay Preacher.
Php. 1:13. Moral Influence.
I. Pauls moral influence exerted a mighty power under the most disadvantageous circumstancesin bonds.
II. With a very limited opportunityone soldier daily.
III. Upon a class of mind and heart not easily impressedthe guard which had charge of him.
IV. Throughout the citynotwithstanding the restraints of his own hired house.
V. Reaching the further field by first fully cultivating the one at hand.Ibid.
Php. 1:14. The Ministry of Pauls Bonds.
I. It was loyal to his Roman citizenship (Act. 26:31-32).
II. Christ-like, it was silent amid provocation, self-sacrificing, persuasive.
III. It was fruitful in the furtherance of the gospel.
1. By preaching it under the shadow of Neros palace.
2. By intensifying the love of it and zeal for it in the hearts of the brethren.
IV. It illustrates how Christ can erect a pulpit for Himself in the very camp of the enemy, and put a voice for His glory even into chains.Lay Preacher.
Php. 1:15. A Spurious Ministry.
I. The elements formative of it.
1. An imperfect apprehension of Christs mission.
2. A total absence of Christs spirit.
3. Thought and sympathy narrowed by early prejudice and preconceived ideas.
4. Christ made subservient to the doctrines, ritual, and history of a system.
II. The results inseparable from it.
1. The cross degraded into a rallying point for party strife.
2. The basest spirit indulged under the pretence of fulfilling a sacred office.
(1) Envydispleasure at anothers good.
(2) Strifeselfish rivalry which seeks to gain the good belonging to another.
3. Christ preached merely to advance a party.
4. Zeal for propagating a creed greater than to save a lost world.Ibid.
Php. 1:16. The Germ of a Spurious Ministry
I. May exist in those who zealously preach Christ.
II. Consists in a moral contradiction between the heart of the preacher and the theme of his discoursecontentiousness and Christ.
III. Produces impurity of motive in Christian worknot sincerely.
IV. Biases the judgment to expect results which are never realisedsupposing.
V. Inspires aims which are un-Christianto add afflictions to my bonds.
Php. 1:17. The Real and the Counterfeit in the Christian Ministry.
I. They correspond.
1. Both adopt the Christian name.
2. Both utter the same shibboleth.
3. Both active in preaching Christ.
II. They differ.
1. In heart. Contention rules the one; love reigns in the other.
2. In spirit.Envy and strife moves the one; goodwill actuates the other.
3. In source of strength.Love of party animates the one; waxing confident in the Lord emboldens the other.
4. In aim.That of the one is to advance, it may be, a lifeless Church; that of the other to propel the gospel of Christ.
5. In the depth and accuracy of conviction.The one supposing to add affliction to my bonds; the other knowing that I am set for the defence of the gospel.Lay Preacher.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Outline of 1:1218
B.
Progress of the gospel in Rome: Php. 1:12-18
1.
Report of Progress; Php. 1:12
2.
Ways in which progress has occurred; Php. 1:13-18
a.
His bonds became manifest in Christ; Php. 1:13
b.
Most of the brethren are bolder to speak; Php. 1:14
c.
Christ is preached, even though insincerely; Php. 1:15-18
(1)
Some preach from envy and strife
(2)
Some preach from good will
(3)
Paul rejoiced in all the preaching; Php. 1:18
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;
Translation and Paraphrase
12. But I (do) want you to know, brothers, that the things (which have happened) to me have come (along in such a way that they have worked out) for the advancement of the gospel.
Notes
1.
Philippians has more of a newsy quality about it than Pauls other epistles. Yet the news is such that it builds up the soul, rather than merely satisfying the curiosity.
2.
The word translated furtherance (or progress) is prokope, and refers to that which cuts open a way for an army or any forward-moving thing.
13. so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest ;
Translation and Paraphrase
13. (The result has been) that my bonds have become plainly recognized (as associated with my being) in Christ(This has become known throughout the whole Praetorium (the imperial guard) and to all the rest (who are around me).
Notes
1.
Paul reports that now in Rome the chains and bonds he wears are plainly recognized as being in Christ, that is, that the wearer is in Christ and the bonds are the result of his being in Christ. They are not looked upon as bonds worn by one caught in a crime, but they have become a badge of Pauls being in Christ.
2.
The phrase in Christ goes with manifest, rather than with bonds. The bonds were manifest as being the bonds of one in Christ. Pauls imprisonment became a matter of notoriety for his being in Christ. Confinement for such a cause would attract attention and inquiry.
3.
Even the Praetorian guard (KJV, the palace) had come to realize that Paul was in bonds for being in Christ.
The Praetorium was the imperial guard. Originally this body was instituted by Augustus Caesar with 10,000 select soldiers. They were stationed in Rome and in nearby towns. Tiberius Caesar concentrated them all in Rome in a permanent strongly fortified camp. The name Praetorium nonetheless refers to the soldiers themselves, and is not used in a local sense of their camp. These soldiers had special privileges and double pay. In later years they became king-makers, with power to install and depose emperors,
Pauls gospel made a deep impression even among this rough body of men. The soldiers guarding Paul heard him teach his visitors, or conversed with him themselves at other times, When off duty, the guards would relate to others their experiences with Paul.
4.
Pauls bonds were not only manifest to be in Christ among the Praetorian guard, but to all the rest, to all who saw or heard of him.
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.
Translation and Paraphrase
14. And (I want you to know also that) the greater part of the brethren in the Lord (here), being persuaded by (the example of what I have done in) my bonds, are (now) daring more abundantly to speak the word of God fearlessly (than they ever did before).
Notes
1.
Still more good news! Because of Pauls presence and example, many (that is, more, the greater part) of the Christians in Rome were now more confident and bold to speak of Christ without fear than ever before.
2.
The power of one person who is courageous and faithful to stir up many who are willing but hesitant can be plainly seen in this verse.
3.
This verse sounds very up-to-date. We are mostly fearful and hesitant to, speak boldly of Christ in daily conversation with unbelieving associates. Yet the presence of one committed Christian who does this naturally and effectively will stimulate others greatly. Which are you, the bold example, or the hesitant follower?
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 defence of the gospel; 17. but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds.
Translation and Paraphrase
15. (It is regretfully true that) some indeed are proclaiming Christ because of (their) envy (of me) and (because of their love of) strife; but some also (are preaching) through good will.
16. The one (group do what they do) out of love, realizing that I am appointed for (the) defense of the gospel,
17. but the other proclaim Christ out of factiousness, not sincerely, thinking to stir up affliction (upon me) in my bonds.
Notes
1.
Pauls report about those in Rome who preached in such a way as to make people dislike Paul, while at the same time they were (at least supposedly) preaching Christ, sounds like bad news for Paul. But Paul took an utterly unselfish view about it, and rejoiced that Christ was being preached, even by these envious and factious speakers.
2.
The question as to who these preachers are who preached Christ from motives of envy and strife has exercised the minds of commentators very much, Many suggest that they were the Jewish Christians who tried to force Gentile Christians to keep the law of Moses in addition to their faith in Christ. Such people were called Judaizers. Paul strongly condemned these Jewish legalists in Php. 3:2-8.
3.
The truth of the matter is that we just do not really know who these troublesome preachers were. It is hard for us to believe that Paul could rejoice that Christ was preached when the preaching consisted of demands to keep the law of Moses. Such Judaizing preachers are called evil workers and dogs in Php. 3:2. The book of Galatians had been written several years before, and it in Paul had passionately condemned the binding of the law upon Christians.
All of this makes us feel that the Roman preachers who gave Paul trouble were not the Judaizers, but only certain unknown brethren, possibly Gentiles (since few Jewish brethren were with Paul in Rome; See Col. 4:11), whose hearts were deeply infected by envy and party-spirit.
4.
If this be so, it is not necessary to conclude that Paul approved of half-false denominational-style preaching, or that we should do the same. There was nothing wrong, as far as we can tell, with the content of this preaching, except the statements of personal selfishness and envy that got into it. Paul gladly overlooked these, even he was the victim of the evil-speaking.
5.
The factitious Roman preachers who through envy belittled Paul were like the Pharisees who through envy delivered Jesus to Pilate. Mat. 27:18; Mar. 15:10.
However, let us not condemn these brethren too harshly, until we are utterly sure that we have never spoken about (or against) some brother so as to belittle him and exalt ourselves. If we have been the victims of such remarks, let us pray for grace to look upon them as Paul did.
6.
Paul was set for, that is, appointed or destined for, the defence of the gospel. Compare Php. 1:7. Not every man has the ability to make conspicuous public oral defence of the gospel. Such people become prominent, and frequently are the objects of criticism by their brethren who are less conspicuous, but are jealous of their prominence.
We must ever be cautious not to tear down the big men God has set in the church in order to exalt little men like most of us. They have too many enemies outside the church to need critics from their own brothers in Christ.
7.
Preaching Christ of faction means preaching Christ in such a way as to build up our own little faction, clique, or denomination. Faction is party spirit, electioneering, and promoting our loyal (sic!) group. Too often church members will work harder to elect their special friends to some church office than they will to tell sinners of Jesus.
8.
Those proclaiming Christ out of factious motives were indeed thinking, Paul says, but oh such thinking! Their thinking was based largely upon feeling alone, and was controlled by their own personal desires. Such thinking as this sought to raise up more affliction for Paul, even when he was already in chains.
18. What then? only that in every way, whether in pretense or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice.
Translation and Paraphrase
18 What (is my reaction to this)? Only (this) that in every mannerwhether in pretense or in truthChrist is being proclaimed, and in this I am (sincerely) rejoicing, and what is more I shall keep on rejoicing.
Notes
1.
What then indeed? What if it is true that some men here in Rome are preaching Christ in such a way that I am getting more affliction because of their words? Suppose this is so, so what?
Paul leaves this annoying side of the case to itself, and passes on to the encouraging aspect. Christ is being preached and in this he rejoices and will continue to rejoice.
Fuente: College Press Bible Study Textbook Series
(12) The things which happened unto meviz., since he parted from them (see Act. 20:6)his arrest at Jerusalem, and the long captivity of years, first at Csarea, then at Rome. Nothing could have appeared to be a more fatal blow to the progress of the gospel; but St. Paul assures them that rather (i.e., on the contrary) all these things tended to its furtherance. He had intended to see Rome (Act. 19:21; Rom. 15:23-24), since his work in Greece and Asia was now over. He did visit it, although in chains; and his acquaintance with the Roman soldiers at Csarea probably prepared for him an opening at Rome, which he could not otherwise have found, even into Csars household.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
II. THE APOSTLE’S STATEMENT OF HIS CONDITION AT ROME, Php 1:12-26.
1. Results of his imprisonment, Php 1:12-18.
12. Understand The Philippians had shown their anxiety in his behalf by sending Epaphroditus to him, who, in addition to bearing their gift, was, beyond question, charged with numerous messages of sympathy and love. No doubt they wished to receive definite information of the apostle’s circumstances from himself. His situation had become truly more grave than formerly. He probably no longer enjoyed the comparative freedom of living in “his own hired house,” but was confined to the barracks of the pretorian guard. His imprisonment was a grievance to himself, and in itself promised no advantage to the gospel. Yet now he writes that things with him, more than was to have been anticipated, have turned out to the furtherance of the gospel. Good news about the gospel is for them the best news about himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now I would have you know, brothers and sister, that the things which happened to me have fallen out rather to the progress of the gospel,’
Paul wants to prevent the Philippians from becoming discouraged at the thought of what has happened to him, so he assures them that what has happened to him, rather than being a hindrance, is actually furthering the Gospel of Christ. And yet even he would have had no idea of the fact that what he wrote from prison would become of such value to so many throughout the centuries. How much we would have lost if he had not been put in prison. Many wondered what God was doing. We know what He was doing.
The translation ‘brothers and sisters’ recognises that adelphoi was intended to include both. Indeed the sisters were quite prominent in the Philippian church (see Php 4:2).
Fuente: Commentary Series on the Bible by Peter Pett
Paul Stresses That Though He Is In Chains It Has Turned Out To Be Of Benefit To The Gospel Of Christ, Something Which Causes Him To Rejoice ( Php 1:12-18 ).
It is apparent from what follows that Paul was chained to a Roman soldier, restricting his free movement, although seemingly not hindering his ability to go on ministering. That Paul naturally felt his chains deeply comes out here in his threefold mention of them. But it is clear that he also looked at them positively, as having had a positive benefit.
He must have been well aware of the effect that the news of his arrest would have had on the churches that he had founded. He knew that they were probably in shock at the thought that he, Paul, their mentor, was no longer free and able to minister to them. They may well have been asking, ‘Why has God allowed it?’ But they had reacted well in sending Epaphroditus with a gift to him in his hour of need, and to enquire what the situation was, and now he knew that they were awaiting news of his situation. He knew also that they would learn that he was in chains. Thus he wanted to encourage them by the recognition that his chains were actually advancing the Gospel of Christ. They were not a sign that God’s work was being restricted, but a means by which it was abounding.
Thus he portrays his chains as having:
1) Acted as a witness to the whole Praetorian guard (Php 1:13).
2) Encouraged his brothers in the Lord to preach more boldly (Php 1:14).
3) Spurred on his rivals to preach more widely, even if from the wrong motive, with the result that Christ was being proclaimed (Php 1:15).
It made it evident that there was therefore no need for them to despair.
Analysis.
a
b And that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear (Php 1:14).
c Some indeed preach Christ even of envy and strife, and some also of good will.
b The one do it of love, knowing that I am set for the defence of the gospel, but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds (Php 1:15-17).
a What then? Only that in every way, whether in pretence or in truth, Christ is proclaimed, and in that I rejoice, yes, and will rejoice (Php 1:18).
Note that in ‘a’ things have fallen out to the progress of the Gospel, while in the parallel Christ is preached ‘in every way’. In ‘b’ his being in bonds has resulted in the Gospel being preached more abundantly, and in the parallel his being in bonds has resulted in all kinds preaching the Gospel although his situation is being made worse by factions who are seeking by their preaching to add to his afflictions. Centrally in ‘c’ the two types of preachers are analysed.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Recognizes Divine Providence in the Midst of His Trials In Php 1:12-18 Paul acknowledges God’s hand a work in the midst of his trials while imprisoned in Rome. The issues surrounding this imprisonment were beyond his ability to control. He had the spiritual maturity to entrust himself to the Lord, and God showed Paul that He was a work all around him. This imprisonment had become an opportunity to spread the Gospel of Jesus Christ into the very heart of the Roman government, thus affecting the decisions made throughout the empire.
Php 1:12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Php 1:13 Php 1:13
[61] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 99.
[62] E. W. G. Masterman, “Praetorium,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
[63] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 101-102.
Php 1:15-18 Comments – Christ Is Preached Evangelical churches are known for their emphasis upon the office and ministry of the Lord Jesus Christ as head of the Church. As a result of preaching Christ Jesus as Lord and Saviour and man’s need to repent and be saved, people are born again and growing in the knowledge of God’s Word. Although some of the teachings they receive in churches are not all doctrinally sound, the Holy Spirit that lives within them can lead them into all truth (Joh 16:13). God’s Word is quick and powerful (Heb 4:12), speaking the language of man’s heart. If a person has a sincere heart, the Holy Spirit will guide him into God’s divine truths and help him overcome man-made teaching and words.
Joh 16:13, “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.”
Heb 4:12, “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification Php 1:12-30 reveals God’s plan for justifying mankind through the preaching of the Gospel. In this passage Paul gives himself as an example in fulfilling this plan, and the exhorts Philippians to follow his example by “striving together for the faith of the Gospel” (Php 1:27). Paul tells of how he left the Jewish religion to know Christ and how it cost him everything (Php 1:12-26), then exhorts his readers to follow his example (Php 1:27-30). This passage closes with Paul stating that they “have been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake,” (Php 1:29).
Outline Here is a proposed outline:
A. A Description of Paul’s Sacrifice Php 1:12-26
B. Exhortation to Follow His Example Php 1:27-30
Php 1:12-26 A Description of Paul’s Sacrifice In Php 1:12-26 Paul gives the believers a description of his sacrifice to follow Christ. He will give himself as the first of several examples of men who have decided to put God first, doing His will before their own will. Paul will then exhort the Philippians to follow his example (Php 1:27-30), then give the supreme example of Christ Jesus’ example of doing the Father’s will, and receiving glory as a reward of His great sacrifice on Calvary (Php 2:1-11). Paul will exhort the Philippians to follow the example of Christ (Php 2:12-18), then give two final testimonies of men who had also sacrificed their lives to do God’s will, using Timothy (Php 2:19-24) and Epaphroditus (Php 2:25-30), men whom the Philippians knew well.
Outline Here is a proposed outline:
1. Paul Recognizes Divine Providence in the Midst of His Trials Php 1:12-18
2. Paul’s Struggle to Depart or to Stay Php 1:19-26
Fuente: Everett’s Study Notes on the Holy Scriptures
St. Paul’s Present Circumstances, Experiences, and Expectations.
The result of Paul’s imprisonment:
v. 12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel,
v. 13. so that my bonds in Christ are manifest in all the palace and in all other places;
v. 14. and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear.
v. 15. Some, indeed, preach Christ even of envy and strife, and some also of good will.
v. 16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds;
v. 17. but the other of love, knowing that I am set for the defense of the Gospel. Having expressed his gratitude and confidence on account of their excellent spiritual condition, the apostle now gives to the solicitous Philippians an assurance concerning himself: I want you to know, brethren, that my circumstances have rather gone forth for the furtherance of the Gospel. So far as his condition and present circumstances were concerned, there was no need for the natural worry which the Philippians felt for their beloved teacher. They had remembered him with their gifts of lave in his imprisonment. But now his report to them is intended to reassure them. His imprisonment in the capital, and the position in which he was thereby placed, had not always been of value to the Gospel, but matters had now so shaped themselves that they actually redounded to, and served for, the progress of the Gospel. It might have been expected, it was natural under the circumstances, in fact, that the free course of the Gospel should be hindered by Paul’s being imprisoned and thus being kept back from continuing his missionary activity. But under the guiding hand of God these very circumstances had served the progress of the Gospel.
How this has been effected the apostle now proceeds to show: So that my bonds became manifest in Christ in the entire praetorium and to all the rest, and the greater number of brethren in the Lord gained confidence by my bonds the more vehemently to dare without fear to preach the Word of God. It was a case where man proposes, God disposes, men thinking evil, but God meaning it unto good. It had become manifest in Rome that Paul was a prisoner only for the cause of Christ and for no other reason. He was not guilty of any crime, but had been made captive only because he preached Christ. The fact of his innocence had become generally known in the entire body-guard of Caesar. Although Paul was not held captive at their camp in Rome, but lived in his own lodgings nearby, chained to a soldier, yet the true state of his affairs had been noised abroad in the camp, probably through the soldiers whose work it was to guard Paul. There is also a probability that a hearing of Paul’s case had taken place before the tribunal of Caesar, in the presence of the Praetorian Guard. This hearing made it evident that Paul was no criminal, but had been brought before Caesar merely on account of the Gospel which he proclaimed. This fact had then been spread by the Praetorians and others, also in the city.
Thus it came about that the majority of the brethren, having in the Lord gained confidence in his bonds, came out for Christ with all the greater boldness. They carried into resolute action the confidence which they felt They preached the Word with all the greater fearlessness. And this confidence was in Paul’s bonds; they were convinced all the more that he was a martyr for the sake of the Gospel, and they thus put faith in him and his message, they were convinced of the power and beauty of the Gospel, all the more firmly, all the more vehemently. It became to them a cause whose sacredness and goodness made it worth suffering for. This confidence influenced their testimony; with great joy and assurance, with an entire absence of fear, they spoke the Word, proclaiming the gracious message of salvation through Christ.
But even in Rome the Judaizing sympathizers were not absent: Some, indeed, (preach the Word) also for envy and strife, but some also for good will preach Christ; these out of love, since they know that for the defense of the Gospel I am placed: those, however, out of contention preach Christ, not sincerely, believing that they will raise affliction for my bonds. This was the drop of bitterness in Paul’s cup of joy, since there were some people in Rome that were envious of the Gospel’s success and therefore stirred up strife in order to check this activity and to injure the apostle’s person. Their ambition, incidentally, did not go beyond a service for the sake of filthy lucre. Selfishness was their motive in preaching, they hoped to have personal gain in their work. They saw that the Christians loved Paul, that he had a great following, and they hoped to gain influence and also money by preaching, and perhaps counteract the influence of Paul. There was no sincerity in their hearts. They wanted to raise, add to, the tribulation of Paul, as though his sufferings were not yet great enough. To him, who felt the imprisonment as a harsh and almost unbearable measure in view of the great need of the world for Gospel-preaching, it caused additional pain when he saw that the methods of these insincere people caused strife among the brethren, that there were preachers who wanted to organize their own parties in opposition to the congregation which was established on the basis of Scriptures. But in the midst of this added suffering the apostle and his Gospel yet had true friends, men that proclaimed the Gospel from good will, out of love, men who knew the true reason for Paul’s incarceration and would have shrunk a thousand times from hurting him. The Gospel of Christ gained power in their estimation by the fact of Paul’s imprisonment. They felt the might of martyrdom. For that reason they, on their part, spread the Gospel with sincerity and singleness of heart. Their love for the apostle, their sympathy for his circumstances, intensified their zeal for the Gospel.
Fuente: The Popular Commentary on the Bible by Kretzmann
Php 1:12. But I would ye should understand, The Philippians, from the great affection they bore to St. Paul, being much concerned on account of his present sufferings, he labours, from this to the 26th verse, to abate their concern, by representing to them how useful his bonds had been to promote and spread the gospel; how calm and easy he was under all his trouble, and how entirely resigned to the will and service of Christ; and withal lets them know, that he was verily persuaded that he should be freed from his bonds, and have another joyful opportunity of visiting them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:12 . See, on Phi 1:12-26 , Huther in the Mecklenb. Zeitschr . 1864, p. 558 ff.
Paul now proceeds by the of continuation to depict his own position down to Phi 1:26 . See the summary of contents.
The element of transition in the train of thought is that of the notification which Paul now desires to bring before them; is therefore placed first: but ye are to know . It is otherwise in 2Ti 3:1 , also 1Co 11:3 , Col 2:1 .
] my circumstances , my position, as in Eph 6:21 ; Col 4:7 ; Tob 10:9 ; 2Ma 3:40 , et al.; Xen. Cyr . vii. 1. 16; Ael. V. H . ii. 20.
] not to the hindrance , but much the contrary . See Winer, p. 228 [E. T. 304]. He points in this to the apprehension assumed to exist, and certainly confirmed to him by Epaphroditus as existing, on the part of his readers, which, before going further, he wishes to relieve. There is no trace even here of a letter received from them with the contribution (Hofmann; comp. Wiesinger); comp. on Phi 1:1 . Hoelemann: “magis, quam antea contigerat; ” but this meaning must have been intimated by a or .
] progress , i.e . success. Comp. Php 1:25 ; 1Ti 4:15 . As to the later Greek character of this word, see Lobeck, ad Phryn . p. 85. In consequence of the apostle’s fate, the gospel had excited more attention, and the courage of its preachers had increased; see Phi 1:13 f. As to whether a change had taken place in his condition , which the readers regarded as a change for the worse, as Hofmann requires us to assume, we have no specific hint whatePhilippians Phi 1 :The situation of the apostle generally, and in itself, abundantly justified their concern, especially since it had already lasted so long.
] evenit, i.e. has redounded . Comp. Act 19:27 ; Wis 15:5 ; Herod. i. 120; Soph. Aj . 1117 (1138); Plat. Gorg . p. 487 B. So the matter stands; note the perfect .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(2) The gospel, in spite of insincere or false brethren and threatening danger of death, makes progress during the Apostles captivity at Rome (Php 1:12-26)
After referring to the happy effects of his ministry in bonds (Php 1:12-14) among sincere and insincere witnesses for Christ (Php 1:15-17) he expresses his views respecting this varied experience (Php 1:18-20) and calmly revolves the question whether life or death may be better for him (Php 1:21-26).
12But I would that ye should understand [know], brethren, that the things which happened unto me [my affairs] have fallen out rather to the furtherance of the gospel; 13so that my bonds in Christ are [have become] manifest in all the palace16 14[Prtorium, or Prtorian camp] and in all other places [to all the rest]; and many [the greater part] of the brethren [in the Lord], waxing confident [in the Lord] 15by my bonds, are much more bold to speak the word without fear. Some indeed 16preach Christ even of envy and strife; and [but] some also of good will. The one17 of love, knowing that I am set for the defence of the gospel; 17but the other [others]18 preach Christ of contention [contentiousness or party spirit] not sincerely, supposing 18[thinking] to add19 [raise up] affliction to my bonds. What then? notwithstanding20 every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will [shall] rejoice. 19For I know, that this shall [will] turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20according 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. 21For to me to live is Christ, and to die (is) gain. 22But if I live in the flesh, this is the fruit of my labor; 23yet what I shall choose I wot [know] not. for21 I am in a strait betwixt two, having 24a [the] desire to depart, and to be with Christ; which is far better. Nevertheless, to abide in the flesh is more needful for you. 25And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26that your rejoicing may be more abundant in Jesus Christ, for [in] me by my coming to you again.
EXEGETICAL AND CRITICAL
Php 1:12. But I would that ye should know, brethren.The position of renders it emphatic: contrariis rumoribus proccupari potuissent ecclesi (Bengel). marks the transition from the condition of the church at Philippi to that of the Apostle at Rome. , together with the friendly address , shows that this desire springs from Pauls heart. Comp. 1Co 11:3; 2Ti 3:1.That my affairs ( , as in Eph 6:21; Col 4:7,) have fallen out rather to the furtherance of the gospel. The comparative refers to the anxiety of the Apostle and the Philippians. (Winers Gram., p. 243). [The result was favorable rather () than adverse, as Paul and the Philippians had feared.H]. The perf. () indicates an effect which still continues. Comp. Php 1:25. Hlemanns explanation quam antea contigerat, is wrong, for there is no comparison here of past and present.
Php 1:13. So that my bonds in Christ have become manifest. explains how it was that his imprisonment at Rome had contributed to the progress of the gospel ( ). mentions the first result of his imprisonment in regard to hearers who were not Christians. As in 1Co 3:13; 1Co 11:19; 1Co 14:25, means to become manifest. It is incorrect to explain as illustris, conspicuus (Calvin). It is the opposite of , . The order of the words demands the connection of with . Paulus cum aliis captivis traditus par eis visus est; deinde innotuit, aliam esse Pauli causam et sic invaluit evangelium, (Bengel). The nature of the information thus diffused, is shown by . Pauls bonds are those of a Christian. He is , (Eph 3:1; Eph 4:1; Phm 1:9; 2Ti 1:8). His bonds had indeed been manifest before this time, but had not been manifest . The emphasis lies on the fact that in this relation they had become manifest or known, and on that account precedes.In all the Prtorium or Prtorian camp, ( ) designates the place where this knowledge had spread. On the subject, see Act 28:10-31.22 The castrum prtorianorum (Sueton. Tib. 37, Tac. Ann. 42) is meant, (which was built by Sejanus in the reign of Tiberius, near the porta Viminalis), not the aula Csaris (Bengel); for is not the same as (Php 4:22), as many hold. Repressaque in prsens exitiabilis superstitio rursus erumpebat, non modo per Judam, originem ejus mali, sed per urben etiam. (Tacitus Ann. 15, 40). [Prof. Lightfoot at present understands in the sense of prtorians, and not prtorian camp, as formerly. (See his Commentary in loc). But with that direct personal sense we might have expected the dative without , as in the other clause (comp. Act 4:16; Act 7:13; 1Ti 5:15); whereas with the local sense as the direct one, and the personal as indirect, the change of construction becomes perfectly natural. Ewalds periphrastic rendering in all the Prtorium among the soldiers (Sendeschreiben des Apostel Paulus, p. 441), gives the correct sense.H.]And to all the rest, , points to others besides the Pretorians, for many besides these could hear, and did hear Paul preach. But we are not to think of heathen merely (Van Hengel), regarding the expression as analogous to 1Th 4:13. The prep. should not be repeated, and supplied (Chrysostom, et al.); for that would be making the circuit too extensive. It is plain from and (which shows how widely the gospel had become known) that the letter could not have been written very soon after Pauls arrival, but at a later period.
[Paul (if we make a distinction between , Act 28:23, and , Php 1:30) may have spent a few days after his arrival at Rome at some place of public or of private hospitality; but after that he dwelt in his own hired house, yet under the surveillance of soldiers, who, according to the Roman custom, were detailed from the Prtorian camp to attend him as a guard. But the Prtorian camp occupied an extensive circuit, and might have contained within its precincts lodgings rented by prisoners under military custody (Lightfoot). Hence as different Prtorians relieved each other in the performance of this office, Paul would in the course of time become favorably known to many of them, and through these to other comrades. Thus it was soon understood far and wide that Paul had been imprisoned not for any immorality or crime alleged against him, but for preaching the gospel of Christ.H.]
Php 1:14. Here we learn another fact which was a consequence of the Apostles captivity, and favorable to the gospel: And the greater part of the brethren ( ). [Luther renders many, as does also the A. V. They constituted the majority, but Paul intimates at the same time that all the Roman Christians did not derive the same benefit from his example.H.] The reference is to Christians, members of the church, who stood at the Apostles side as assistants, co-laborers; not to teachers (Schenkel).Waxing confident in the Lord by my bonds ( ) explains why they acted thus. The perf. part. marks this confidence as already attained, and still in operation; is the nearest object of the verb (Philem. Php 1:21). Oecumenius well remarks: , , , . Pauls bonds are to those qui antea timuerant (Bengel) an actual pledge of the entire truthfulness, power, and glory of the gospel (Meyer), and, indeed, as the emphatic position of shows, their confidence rests entirely on Christ, and not on any human calculation or reflection. See Winers Gram. 137 sq.; Gal 5:10; 2Th 3:4. Luther incorrectly connects with , while Bengel joins it with .Are much more bold, ( ), states in what degree they were animated by the Apostles zeal. The comparative supposes the case of Pauls being free from bonds, (i.e., more boldly than if he were not imprisoned) and does not refer to the time of his arrival at Rome (Schneckenburger), or to that of his former freedom (Schenkel).To speak the word without fear, ( ) shows what they are now much more bold to do, though even before this time they had attempted it. Hence is not to be joined with , (Baumgarten-Crusius). is absolute, as Gal 6:6, i.e., Gods word, which every Christian in his sphere is to speak and to bear witness to. The article denotes, according to the context, that it is the word which the Apostle preaches. The verb is used not merely of teachers (Eph 6:20; Col 4:3-4), but also of members of the church (Eph 5:19).
Php 1:15. Some indeed preach Christ, also of envy and strife ( ); in contrast with we have , in contrast with we have (Php 1:17), and in contrast with we have . The , also, introduces something additional (Meyer) i.e., others besides those mentioned in Php 1:14, who are also teachers. Their motive () is a base one, namely, envy, excited by the Apostles activity, and prompting them to strife for the purpose of disturbing or checking this activity, or of injuring his person.And some also of good will ( ) forms the antithesis to what precedes. We are to take therefore in the sense of having pleasure or satisfaction, i.e., in Pauls work and person, which includes indeed, complaisance, or a desire to please, but not exactly benevolence. Those here meant are not identical with those designated in Php 1:14. It is not therefore that they act from conviction: ideo quod ipsi id probarent (Grotius) nor alios salvare volentes (Pelagius). belongs to the two contrasted groups. In their teaching concerning Christ they do not essentially differ, but they differ entirely in their motives, their moral classification, their character. This is more clearly explained in Php 1:16-17.The one of love ( ) points to the latter group, (Php 1:16) to the former. See Winers Gram. p. 561. The latter are characterized as as in Gal 3:7 : sc. . They are viewed as children of love; is their nature. Comp. on in 1Jn 2:16, (Langes Series, XV.) By (Bengel: erga Christum et me), the generic or essential characteristic is meant; by the specific as a manifestation or result of the other.Knowing that I am set for the defence of the gospel, presents the motive (as Eph 6:8-9) . The verb (as in Luk 2:34; 1Th 3:3; 1Ti 1:19) represents his bondage as a divine appointment or destiny. Incorrect and opposed to the context (Php 1:12) is the idea of his being prostrate in conditione misera (Van Hengel), or in bonds (Luther), because by their preaching they make up for his impeded activity, supplent hoc meum impedimentum sua prdicatione (Estius). The task which devolves upon him in his situation has for its object the defence of the gospel, (Php 1:7), in which these Christians support the Apostle by their co-operation. It is incorrect to refer this to his account before God (Chrysostom), or his defence before the court, coram judice (Van Hengel).
Php 1:16. But the others of contentiousness or party spirit. , as in Php 1:17. Comp. Rom 2:18. Out of this spirit of rivalry or ambition (Php 2:3; Jam 3:14; Jam 3:16), which is their characteristic, spring envy and strife, (Php 1:15). from , day laborer, to be an , and then in the middle, to use unscrupulous means for ones advantage, is the ambitus of the Romans. See Passow. Lex. s. v. The context requires us to retain the idea of intrigue or party-spirit. Schenkel incorrectly assumes the meaning to be work for pay.These do the same as the other class: they preach Christ ( , Php 1:15, ). Both verbs designate preaching, but have this shade of difference, that the latter signifies to proclaim Christ to those who have a very slight, or absolutely no knowledge of Him, while the former means to announce Him as present, near. Col 1:28; Act 17:3; Act 17:23. We are to join the finite verb with (Php 1:16) and (Neander), since otherwise we have a needless accumulation of epithets, and we miss a characteristic designation of the two different classes. The preaching of the opponents is the same in substance as that of the others, but in a different spirit: not purely, , i.e., properly, not untainted, not free from coarser, or more refined accessory motives (Php 4:8; 2Co 6:6; 2Co 7:11; 2Co 11:2). It is saying negatively that these do not preach from pure, unalloyed love for Christ.This is further explained, positively:Thinking to add affliction to my bonds ( ). The participle as present states an attendant motive or belief which the import of the word itself characterizes as unfounded, and the result also shows to be false (Php 1:18-20), in contrast with the actual knowledge of the true witnesses respecting the Apostles work and destiny (Php 1:16, ). refers to the stirring up of further, additional, , affliction, connected with the imprisonment ( ), not merely the prisoner, its effect being to aggravate his sufferings. [Prof. Lightfoot finds a metaphor in =to make my chains gall me. This word (), though extremely common in the LXX, occurs very rarely in classical writers even of a late date, and in those few passages has its literal meaning. The same want in the religious vocabulary which gave currency to also created tribulatio as its Latin equivalent. The reading , besides being supported, carries out the metaphor better than of the received text.H.].How this aggravation of his trials was to take place, , (Php 1:15) and (Php 1:17) indicate. Though the Apostles enemies preach Christ as do the others, they do not, like them, seek to edify the church, and to assist the Apostle, but stir up strife and hatred against him. They preach Jesus as the promised one, that those who hear may say: This is indeed also Christian preaching; we need not run after Paul. They thus draw the church to themselves, and withdraw it from Paul. They preach concerning Christ essentially as he does, only either more strictly to please those who are zealous for the law, or more loosely for the sake of those who are still weak, or in a more rhetorical way, not to offend the cultivated, as does the Apostle. Thus they not merely weaken the attachment of others to him, and draw away his followers, but excite enmity against him, and thereby make his imprisonment still more oppressive. In their preaching of Christ they go beyond their convictions from dislike to Paul; they make them more Christian in form to do him injury. To understand of an increased severity in his imprisonment by command of the emperor Nero (the Greek commentators, and Pelagius, Erasmus, Grotius), accords as little with the contex, as it does to limit the term to his personal mortifications.
Php 1:18. What then? ;The question implies a denial of the belief () Quid refert? utrinque juvor (Php 1:12). Bengel.Notwithstanding every way whether in pretence or in truth, Christ is preached. presupposes a difference (that is, of motives), while, at the same time, it brings forward what is common to the parties. Under are included what is outward, the manner of representation, the compass, articulation, the systematic arrangement and tendency of this teaching, not its contents as being Ebionitic, or other Jewish views, or Gnostic conceptions (Gal 1:8). The more exact definition of follows in . Both mark the relation of the word preached to the character of the preacher; points to the difference, to the harmony between the two, as regards the word, doctrine and motives of the respective preachers: on the one side, insincerity, self-seeking, party spirit; on the other, conscientiousness, faithfulness. The first description embraces those mentioned in Php 1:15 a and Php 1:17, and the second those mentioned in Php 1:15 b and Php 1:16, and also Php 1:14. It is incorrect to regard =per occasionem (Vulg., Grotius). It is also incorrect to include under those mentioned in Php 1:15 b, as if these also merely showed themselves pleased with the apostolic type of doctrine (Schenkel). in Php 1:17, sets forth what is common to the different witnesses.And I therein do rejoice, . For the construction see Php 3:1; Php 4:4; Php 4:10; Col 1:24. The cause of his joy is that in every way Christ is proclaimed. The difference in the mode of proclamation cannot disturb his joy, though he must condemn the unworthy motives of his opponents. This joy is not merely a present, but an abiding one.Yea, and I shall rejoice ( )let the result of it as to himself be what it may. In like manner (Php 3:8) opposes the pres. to the perfect . We supply mentally a negative clauseI do not merely at present rejoice. Hence we are not to insert a period after , as in Lachmanns N. T., see Winers Gram., p. 442. We are not to think here of its being less difficult for Paul to show a spirit of resignation or acquiescence because the danger at Rome did not concern his apostolic authority as in some other instances (Meyer); for joy and an elevated tone of mind pervade the entire letter, and the Roman church was an object of the Apostles special regard and solicitude, as the Epistle to the Romans testifies. Manifestly the teachers are not like those spoken of in Php 3:2 sq., nor are they Judaizers, or Jewish Christians, disinclined to the Pauline view of Christianity (Schenkel). They must have been inclined to Pauls system of doctrine, and have approximated to it, but they were unfavorable to his mode of treatment, and unfriendly to his person. Their motives were corrupt (Php 2:21), and they were not sincere friends of the Apostle. [For Neanders views on this question see note below.23]
Php 1:19.For I know ( ) emphasizes the declaration as to his joy.That this shall result to me ( ). The demonstrative () refers to Php 1:18 ( ), and explains why he rejoices, and not to (Php 1:17), as Calvin, van Hengel and others think. The use of the verb is similar to that of in Php 1:12. [It explains why nothing hereafter can occur to rob him of this assurance and joy of which he speaks. He feels assured that the opposition of his enemies will be the means not only of advancing the cause of Christ (Php 1:18), but, as stated here, of exciting him to greater zeal and activity, and thus also indirectly of promoting his own spiritual welfare and ultimate salvation. The reference of to the opposition of Pauls enemies (so also Lightfoot) is the most natural, both on account of the sequel, and because the statement that the preaching of Christ must advance the cause of Christ is too obvious to need a formal confirmation ().H.]Unto salvation ( ), like in Php 1:12, with the meaning (comp. also Php 1:20), that in himself Christ and His gospel will be glorified and advanced. Hence it does not refer to his release from imprisonment (Chrysostom, et al.), to the preservation of his life (Oecumenius), to his victory over his enemies (Michaelis), ad salutem mulltorum hominum (Grotius), to salus vera et perennis (Van Hengel), or to his own salvation in a spiritual sense (Rheinwald). [Among others, Ellicott and Lightfoot adopt this last explanation. The pronoun () indicates a personal result, and the future of the verb shows it to be one not yet secured. This meaning, too, of is the prevailing one in Pauls Epistles; comp. Php 1:28; Php 2:12; Rom 1:16; 2Th 2:13. See further on Php 1:20.H.]Through your prayer and assistance of the Spirit of Jesus Christ.The way to this result () is, first, through () the supplication of the Philippians ( ), to which the Apostle attaches great value (Phm 1:22; Rom 15:30-31; 2Co 1:11); secondly, through the assistance of the Spirit of Jesus Christ ( ), which therefore the Holy Spirit affords, who is indeed the Spirit of Jesus Christ, directs His cause, and hence is designated as His Spirit. The genitive makes it unnecessary to repeat the article (), as also the close connection of the two substantives makes it unnecessary to repeat . On see Eph 4:16; comp. Rom 8:9-10; Gal 4:6-7. Precationem in clum ascendentem, exhibitionem, de clo venientem (Bengel). Hence it is wrong to regard as epexegetical, and as the contents of (Meyer); nor can be shown to be gen. obj. from Gal 3:5. [Yet the close connection of the nouns indicates that the gifts and guidance of the Spirit were among the favors for which they prayed in his behalf.H.]
Php 1:20.According to my earnest expectation and hope ( ). Having stated the end or result ( ), and the means ( ), he now presents the measure () of the . The first substantive (, see Rom 8:19) denotes the souls subjective, intenser longing (, erecto capite specto); the second () the more objective, outward, ground or object of expectation.The object of this longing and expectation is: That in nothing I shall be ashamed ( ). is declarative, not argumentative (Estius); for brings forward the reason of his rejoicing. = (Ps. 34:4, 29; Rom 9:33; 2Co 10:8) is to become ashamed, to fail of ones purpose, be disappointed. The meaning is not pudore confusus ab officio deflectam (Van Hengel), since, as Meyer well observes, it relates not so much to the conduct as to the fate of Paul. Still less does it refer to an ignominious issue of his trial. excludes the being put to shame in any particular, as in Php 1:28. It is incorrect to regard it as masculine, and to apply it to his opponents (Hlemann, Lightfoot), especially as the case is one not of individuals, but of parties.But () joins the positive side to the negative.That with all boldness as constantly, so now also Christ shall be magnified in my body ( ). Ignominiam a sese removet; sibi parrhesiam, Christo ipsi gloriam tribuit (Bengel). In the person of the Apostle who is in bonds Christ is to be thus glorified. This positive statement shows fully what is meant by the preceding negative statement. is not=joyfulness, for see 1Jn 2:28, where is opposed to , as here. corresponds to , and the of Christ in Pauls person, to Pauls designed and sought by his enemies. As formerly this had been done in many a difficult position, amid great obstacles, so also now in this severest crisis ( ) will Christ be glorified in him. He desires for himself what he entreats for the church (see Php 1:11). On comp. Luk 1:46; Act 10:46. This exaltation of Christ is effected as much indeed through Pauls activity and boldness ( ), in word and deed, before individuals and crowds, friends and foes, as through his sufferings (hence instead of .) It is not, therefore, the of the teachers (Php 1:15-18) (Hlemann), nor does the verb (contrary to usage) refer to the growth of Christ in Paul (Rilliet), which surely does not take place in Pauls body. [He says , not , because he is thinking of the possibility of a violent death.H.]Both clauses: Whether by life or by death ( ) are conditioned by . The meaning is, that whether he is to live or suffer death, the result will be for the glory of Christ. In the first case, by the Apostles activity; in the second, by his joyful death. In either case, his or boldness would be made manifest. [The manner, therefore, in which the Apostles trials, his perplexities and annoyances (, Php 1:19) might be made to conduce to his salvation ( ) is evident. If, on the one hand, they should discourage him and lead him to relax his efforts, and render him unfaithful, they would endanger his hopes and safety, or at all events dim the lustre of his crown of glory in the heavenly world. So, on the other hand, if, through the prayers of his friends and the assistance of the Holy Spirit, these same trials should be overruled (as he was confident they would be) so as to strengthen in him the graces of the Christian and excite him to greater fortitude and zeal as a preacher of the gospel, they would then render the fact of his salvation more certain, and in the measure of its fullness more complete and glorious. And it was not a vain confidence which the Apostle has expressed here. At a later period, on the eve of his actual martyrdom, he was enabled to exclaim: I have fought a good fight, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing (2Ti 4:6-7).H.]
Php 1:21. [The Apostle is uncertain whether in a personal point of view he should choose to live or to die (Php 1:21-24).H.]For to me to live (is) Christ, and to die (is) gain. introduces a confirmation of the thought that it is entirely the same to him whether Christ be glorified through his life and activity, or by his death; with others (hence at the beginning) it may indeed be different. , which is made more specific by , Php 1:22, defines the nature of the preceding : this is (predicate). Quidquid vivo (vita naturali), Christum vivo, Christi causam, dam vitam in mundo ago, meam esse censeo (Bengel). [Living consists only in union with and devotion to Christ: my whole being and activities are His. The context shows that , besides the idea of union with Him, must also involve that of devotion to His service (Ellicott).H.] imports: If the imprisonment end with my being condemned to death, even this as regards my person is also gain, as more fully explained in Php 1:23. Hence the inf. aorist is used to mark the simple fact, while is a continuative present. It is incorrect to understand of the spiritual life (Rilliett), or to make the subject in the sense of preaching Christ, the predicate, and as accusative relations, tamen vita, quam in morte (Calvin, et al.). It is also wrong to make it parenthetic: His assurance that death will be gain will give him strength to die joyfully, and so he will glorify Christ (Meyer, et al.). [Since is defined as in Php 1:23, the gain cannot be a result viewed simply as advantageous to the cause of Christ or the salvation of others.H.]
Php 1:22. But if the living in the flesh, this (is) the fruit of my labor. begins the comparison of two cases. pre-supposes an undoubted fact, in opposition () to the last thought (). is more fully defined by , because there is a life out of the flesh which calls to mind. rhetorically brings the two antecedent words together, and , for me, is placed emphatically before the predicate without the copula (): . In we have a parallel to (Php 1:21), and is thus also a gain, a living, ever ripening fruit, the nature of which the genit. of apposition more closely defines, like flumen Rheni, virtus liberalitatis (Bengel), and comp. Eph 1:14; Eph 6:14; Eph 6:16 f.; Col 2:21. See Winers Gram. p. 531. So that Paul ipsum opus pro fructu habet, alius ex opere fructum qurit (Bengel). is the Apostolic activity. It is wrong to regard =an (Beza) [whether (Lightfoot)]; as the apodosis=this is fruit, etc. (Pelagius, Bengel, A. V.); =oper pretium (Grotius); or to suppose an aposiopesis: non repvgno, non gre fero (Conr. Mueller, Rilliet). Hlemann translates against the contest and the language: If to live is a fruit, in the flesh, death is a fruit indeed. [Instead of as genit. of apposition, we prefer that of origin or source: If the living in the flesh (, not hypothetical, but syllogistic=since it is, etc.) this (which simply repeats and emphasizes ) is (brings forth, secures) fruit, i.e., the salvation of men, from work (his continued Apostolic activity; comp. Php 2:30; 1Th 5:13; 2Ti 4:5), also then, etc. (as in the next clause). With this modification the explanation of Dr. Braune as above agrees essentially with that of De Wette, Meyer, Ellicott, Alford, and many other interpreters.H.]Then also what (i.e., which of the two) I should choose I know not ( , ). To the supposition Paul now adds also or then () the uncertainty of the choice to be made ( ). For this use of comp. 2Co 2:2. It is not a Hebraistic form of the apodosis. [Tischendorf has correctly only a comma after . In this concomitant use of , as we may term it, its proper force is not wholly lost. It implies that if one theory be true, then another will be true also: if the life be thus useful, the choice must also () be difficult. See Ellicott in loc.H.] On , see Winers Gram. p. 229. It is a future with the force of the conjunctive, the two being closely related; and is for , as in Mat 21:31. See Winers Gram. p. 169. The middle denotes the choosing for himself, with =non definio mihi (Bengel). [In the first edition of his Commentary, Meyer renders I am uncertain, but in the second and third editions he renders I do not make known, give no decision. The latter is the prevalent sense in the N. T.H.]
Php 1:23. For I am in a strait betwixt the two ( ).The negative statement in passes here to a positive statement in , and the latter is made emphatic by its position and strengthened by =rather. The verb means to be held together, to be pressed hard (2Co 5:14; Luk 8:45 ( ), Phil 12:50), and is followed by the instrumental dative (Mat 4:24; Luk 4:38; Luk 8:37; Act 18:5; Act 28:8). Here the preposition with the genitive ( ) marks the origin or source of his perplexity about the two conditions, i.e., and already mentioned. The sense of the verb (see above) is manifest from Php 1:24. It cannot refer to outward affliction or anxiety.Having the desire to depart ( ).Paul is in a strait or perplexity, since for himself he prefers death to life. The article marks the desire as the one which Paul feels, not one already mentioned (Hlemann), which is not the case. The prep, points out the direction; whereas the genit. would represent death as the object of his desire. Paul is not wearied of life, but his thoughts pass beyond death as a transition, and fix upon that which is to follow. Death is conceived of under a similar figure, viz., that of a journey (Mat 26:24, ), that of a voyage (2Ti 4:6, solvere ancoram), and also without a figure, as decedere (Luk 12:36, Bengel).And to be with Christ ,Comp. 2Co 5:8 ( ); Heb 12:22-23; Act 7:59. The departure () brings him into this higher life of fellowship with Christ. There is no thought here of an intermediate state.Which is far better .The accumulation of comparatives (2Co 7:13; Mar 7:36) indicates the strength of his desire. Winers Gram. p. 240.
Php 1:24. Nevertheless to abide in the flesh is more needful for you stands opposed to . has the article here in the correct text (not , as in Php 1:22); hence in his flesh as it now is. This remaining is more necessary () as distinguished from his departing (), which is better (), as far as relates to his own preference. But here a calm survey and consideration of the circumstances, a regard for the welfare of others, beloved ones, among whom are to be named especially those to whom he writes ( ), decide the question. His Apostolic calling and his service to the church, which are of far greater importance to him than his own hearts desire, control his decision. It is incorrect to explain =prstat (Heinrichs), as too necessary (Van Hengel), or to consider the glory of Christ as the ground of his wish to live longer (Calvin).
Php 1:25. And having this confidence I know ( ). points back to , and indicates the ground of his confidence, and the perf. part. marks this confidence as one which he has had, and still entertains. We are not to join with (Erasmus, et al.) or to explain this last as probabiliter sperare (Beza, Van Henghel, Rilliet). Comp. Philem. Php 1:22. Though uncertain as to what he ought to choose for himself, yet he is quite sure that he will remain.That I shall abide and continue with you all. is the opposite of . On comp. 1Co 15:6; John 21:22, 26. It is more fully explained by . is to remain here, while adds the idea of association with others ( ). This fellowship helps him to give up the more desired , especially as his remaining has its consequence and fruit, as well as the being with Christ ( ).For your furtherance and joy of faith.This is explanatory of (Php 1:24). states the purpose of Pauls remaining; it is twofold: their furtherance in the faith, and their joy in the faith, . This is Pauls lifeto preach Christ and to strengthen the faith of others. On see Php 1:12; 1Ti 4:15. Nothing is here said of a favorable termination of his imprisonment (Beza). It is also incorrect to assume a hendiadys: in incrementum gaudii vestri, quod ob agnitum evangelium accepistis (Heinrichs); or to understand it of Pauls joy on account of the faith of the Philippians (Erasmus), or to connect only with (Van Hengel); for in this case the pronoun would need to be repeated with .
Php 1:26. That your rejoicing may be more abundant. states the final purpose of the subordinate one, expressed by ; comp. Php 1:9-11. is significatio gaudii, affectus gaudii pleni (Bengel), glorying, as 1Co 5:6. It is the natural result of the increase and joy of their faith ( ), but it is not the object of them. Hence is not materies gloriandi (Meyer), nor is it boasting against Judaizing teachers (Flatt), or Pauls glorying (Chrysostom). But this glorying, as well as faith, is to increase () in Christ Jesus ( ) as its sphere.In me ( ) points to the Apostles person and activity as the outward sphere of this glorying which admits of increase in Christ. Neither (Calvin), nor (Flatt), belongs to . The idea expressed by iv is rendered still more definite by the statement of the means.Through my return to you ( )by which the faith of the Philippians shall be confirmed and their joy be increased. On , which has here the force of an adjective, see 2Co 11:23. Paul is thinking of his release from imprisonment; but no safe conclusion can be drawn from this as to the fulfilment of this expectation.
DOCTRINAL AND ETHICAL
1. The evil and sorrow of the world, as imprisonment, and death, become a trial, a cross, on which hang victory and a glorious issue, only then, when he who experiences them can say: For me to live is Christ ( ). Not the sorrow which men experience makes a bearer of the cross, with its power of attraction, the sign in which we conquer; but the Christians disposition and behaviour in sorrow make the sorrow a cross. In this consists the true value of martyrdom, and not in the fact alone of suffering and dying. Like the cross of Christ, it must also be a necessity, imposed by the Father, from which we can withdraw only by a violation of conscience, and a refusal to deny self, and to seek our own and our neighbors edification. See Harless, Ethik, 39.
2. The Christian shows himself, in calamity, to be one who is not overpowered, vexed, swept away by sorrow, or engulfed by it, like one who toilsomely wades through deep water, but he compels it to yield him strength and joy, like the stars of heaven in the night, after he has conquered it and made it his attendant. He is not the object of weak compassion and pity, but of admiration and love, like a conquering hero. He is like a praying one who speaks to God; and as one to whom God speaks, is an object almost of religious veneration.
3. The blessing of the cross is seen in three respectsa) The suffering soul becomes free, more joyful, riper, stronger (Php 1:19, , comp. 12, 18, 20, 21 sq.), since it becomes more closely united to the Lord, purified from what is earthly and mortal, more intimate with the Eternal Will, and more joyful in it. b) Men on every side, Christians (Php 1:14), as well as heathen, even Prtorians (Php 1:13; Mat 27:54; Mar 15:39; Luk 23:47), are improved and benefited; for the glory of the peaceful fruit of righteousness becomes better and better known, and the deep need of its possession is felt in the hearts of men. c) The gospel secures for itself a recognition of its true character by preaching, which brings to view the person and his history (Php 1:12; Php 1:20), for thus the adaptation of the gospel to the hearts and lives of men is seen and confessed.
4. Death, which, like imprisonment and the worlds enmity, is an evil, becomes in the Apostles view an insignificant event, which closes indeed the life upon earth, but changes not the essence, the life of the soul, only the place and form of its existence (Php 1:21, ; Php 1:23, ). To experience it is no merit, but to conquer it by faith and patience is a grace. Death leads the faithful from the misery of imprisonment to be more completely with Christ. In what way we pass through death into fellowship with Christ, is not said; and still less is there any indication here of an intermediate state. This agrees with the word of the Lord to the thief on the cross (Luk 23:43), and with the teaching of the parable of the rich man (Luk 16:23), and still more significantly with the efficacy of Christs death and resurrection in regard to the relations of life and death, in heaven and on earth (1Co 5:1; Eph 4:8; comp. 2Co 5:8; Act 7:58).
5. [Unless Paul believed that the death which released him from the trials of this life was to introduce him at once to the presence of Christ and a state of blessedness, we see no adequate reason for the struggle between his desire to depart and be with Christ, and his anxiety to labor still for the advancement of the Redeemers kingdom on earth. If he believed that he was to remain for an indefinite time without consciousness in the grave, his zeal for mens salvation and his contempt of personal dangers and trials in the pursuit of that object, would lead him to desire to live as long as possible, on account of the importance of his ministry to mankind. On the other hand, if we suppose him to have regarded his attainment of the joys and rewards of heaven as simultaneous with his departure from this world, we have then an adequate explanation of his perplexity (Php 1:21-24). For other passages which seem to involve the same doctrine, see Luk 23:43; 2Co 5:6-7; and Rev 6:9.H.]
6. The substance of Christian preaching is the person of Christ (Php 1:15; Php 1:17-18), as the exaltation of His person is the end of Christian life (Php 1:20). This should be the preachers testimony, his proclamation.
7. The difference in the teaching here consists not so much in the difference of the doctrine of Christ, as in the difference of disposition of the teachers towards Paul (Php 1:15-18). The agreement in their teaching, which could scarcely fail to admit of certain variations, is of more account to him than their hostility to him. So much the more magnanimous is his joy in the doctrine which they hold in common.
8. That church fellowship ( ) should promote Christian fellowship is exemplified in the intercourse of Paul and the Philippians ( , Php 1:26). It is important to observe and maintain this connection.
9. The minister of Christ is helped and served in two ways(a) by the assistance of the Holy Spirit, which is the Spirit of Christ; and (b) by the supplications of the church: thus from above and from below. He needs the supplications of the church of Christ not less than the church needs his testimony. The protection of praying hands is no insignificant one.
10. Observe the moral greatness of the Apostle! In the constraint of a prison, in the face of death, amid the enmities of some of his associates, he exults for joy in his fellowship with Christ, and allows it to suffer no abatement on account of an error. He hopes to be able to return again to the Philippians, free from his bonds (Php 1:26), as shortly before he had expressed a similar hope to Philemon (Philem. Php 1:22). This hope indeed he afterwards gave up (2Ti 4:6), and four years before this had declared that he should not see again the Ephesians (Act 20:22-25). In this uncertainty his official gift remains intact, which, as a prophetical endowment, has to do with Gods word, not with times and seasons (Act 1:7). He does not, however, declare definitely (Php 1:27) that he will come, but leaves it to Gods disposal.24
HOMILETICAL AND PRACTICAL
For ministers, three teachings: 1) See that thou overcomest sorrow, and that thou art not overcome by it; 2) that Christ is praised thereby: 3) that the church by this very thing is advanced and built up in the faith.Rejoice without envy in the preaching of thy worthy official brother. The word of God and the preaching of Christ should be to thee of too much value and importance to allow an unfriendly disposition to mortify or vex thee.For the church, three teachings: 1) Take not offence at the greatness of the evil in the world, especially of the violent enmity which befalls thy pastor, but follow his deportment in the case; 2) persist in hearty supplication for him; 3) aid him full of confidence with thy testimony.Only one thing must be regarded: that Christ alone, the Saviour of the world, be preached. Thou art not to judge the disposition of the preacher, but only the correctness of his preaching.In general: Persecution or, at the utmost, death, is the greatest evil which the world can inflict upon the Christian, but this effects for him what launching does for a ship:it brings him into his proper element. As the ship is thus sent forth upon the ocean for which it is designed, so is the Christian by this means brought to heaven, which is his home. To die, is but to come to our inheritance, if Christ is our life. From Him comes the unselfish love of life for others sake, which is at once a joy in life and a joy in death, so that from our joy in death there comes no death to our joy. It is unchristian for one to wish for death because he is weary of life, or cowardly to fear death; and worse still are they who desire death while they fear it. Evil does not make us holy, death does not make us happy. Man does not become happy by dying, but the Christian dies, being happy.
Ignatius:Let me become the prey of wild beasts, that God may become my possession. I am Gods wheat; the teeth of the wild beasts will grind me so that I may become the purified bread of God. I shall become a true disciple of Jesus Christ when the world no longer sees my body. The iron and the cross, the breaking of the legs, the raging of the wild beasts, the mangling of the limbs, and the bruising of the bodyall these diabolical torments may be exercised upon me if I but win Jesus Christ.
Starke:If God will make His children known, even His greatest enemies must lend their aid. Let God rule, and follow His leading.Short but beautiful confession: Christ is our life in creation, in redemption, in regeneration, in the resurrection.
Rieger:For those in communion with God, in enjoyment of the life of Christ, dying is not the end; the souls life from that point is before it, not behind (see Php 1:21).
Schleiermacher:The distressed and suffering man, be the cause of his suffering and distress what it may, attracts the earnest and anxious attention of men to himself more than all the royalty in the world. The way in which he bears his cross, the way in which he accepts his need and distress in his heavenly calling, excite the sympathy of men. If now we are all cross-bearers of our Lord, and if no one here below escapes from sorrows, then there is opened to us here at once a way in which we all, each according to his ability, may contribute to the advancement of the gospel, by bearing the troubles and adversities which the Lord sends, with patience and resignation to His will, with hope and trust in His imperishable work, with confidence and joyfulness of heart in His all-sufficient wisdom, in order that men may be thereby impelled to acknowledge and praise our heavenly Father.Boldness on the one hand and faint-heartedness on the other, have, as it were, a diffusive and contagious power among men.The troubles of this life will result in our highest good if we love God.Above all things this is meet: 1) that we recognize the rough ways in which the Lord leads us as His ways, and acquiesce with our whole heart in His guidance; 2) that at the same time we look more to the internal than to the external; 3) the apostle adds, that it will turn to his salvation through the prayer of the church and through the supply of the spirit of Jesus Christ, which comes to him from the church.This is the true happiness of the Christian, to which we should all aspire, that the longing for the greater glory which is reserved for us, shall never become so strong as to check or weaken our usefulness in the calling to which God has appointed us here on the earth.If now we see the vineyard of the Lord so divided that to each one a task therein has been assigned, what else can we say in view of its present condition but that the vineyard is far from being wholly cultivated?We must say then that all Christians, in whom the fear of death has been destroyed by a living and blessed fellowship with the Redeemer who has taken away the power of death, are able to withstand more firmly the assaults of earthly evil, and that their love for the perishable things of the world and enjoyment in them constantly diminish. The more this actually takes place, the more does there arise in them, even here upon earth, a higher love, a love for the Redeemer and His heavenly kingdom, in the strength of which they can regard themselves as servants of the Lord, as laborers in His vineyard, whose constantly renewed wish is, to bring forth fruit for Him unto whom all fruit belongs, as a reward for His sorrows and as a glorification of His victory.
Heubner:Man often comes for the first time to know his strength when he is in misfortune.When a friend of the truth is bound, ten others arise in his place.The very best deeds may be done from impure motives; even Christ may be preached from ambition.Spiritual envy and pride creep in even among preachers of the gospel, and incite them to a false and envious emulation.When the friends of the truth are imprisoned, we ought to undertake their task, and to make good their places, that the good work may suffer no hindrance. The kindest service which can be rendered to noble martyrs in bonds, is to interest ones self in their cause, not in their person. The work is of more importance than the instrument.The Christian commits himself wholly to God, and ought with reference to life and death to be absolutely resigned to His will. If he hopes in any respect to be useful to others, then he remains here even gladly.Whitefield once asked Tennant, a preacher who was his friend, whether the thought that he might soon be called home, gave him joy. Tennant replied: I have no desire about it; my death does not concern me, my duty is to live as long as I can, as well as I can, and to serve my Master as faithfully as I can, until He calls me away. If I had sent my servant to plough, and should afterwards find him asleep, and he should say to me: Alas, the sun is so hot, let me go to the house! might I not say to him, thou sluggard! ?
Passavant:In steadfastness of faith the man of God holds fast joy in the faith. How little inclined we are by nature to leave this world for another better world in order to be with God, every candid mind willingly confesses to itself, and this fact holds up before us the clear mirror of our natural life, and shows us how far estranged we are from God, from His love, and the blessed life which is in Him.
Nitzsch:How gloriously do desire for death and love of life unite in the Christians mind! 1) The Christian shows by his faith that in death he loses nothing of that in and for which he here lives, but gains it. 2) Though it is better for him to be with Christ, yet it seems more necessary to remain in the flesh and bring forth fruit. 3) Whatever contradiction remains in his desires, he leaves God to settle, and will not choose or decide for himself.
[Rev. J. Trapp:Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzah, yet a bad aim makes a good action bad, as in these preachers (see Php 1:15).St. Paul stood, as it were, on tiptoes (), to see which way he might best glorify God, by life or death (ver, 20).Far, far the better ( , Php 1:23), a transcendent expression, like Pauls , 2Co 4:17.H.]
[Robert Hall:Paul was so intent upon the advancement of truth, that he overlooked the malignity of the intention in the success of the cause. It is thus, my brethren, that religion lifts us above self-love and party-strife, and leads us to rejoice in every opening prospect of prosperity, and of good to others, in all public events and in every denomination (see Php 1:15).We see that with all his attainments the apostle was not lifted above them when he says, by your prayers (Php 1:19). How much have we need to say, Brethren, pray for us. The prayer of the obscurest Christian may procure and infuse among us the Spirit of God beyond what we could wish ourselves; for with Him all distinctions are lost but piety and necessity.To be with Christ, was the apostles view of the heavenly world (Php 1:23). Ho knew that Jesus Christ had promised that where He was there also His servants should be (Joh 17:24). He values the friendship of Christ above all the world,to be found in His image and to be with Him, he can conceive of nothing higher.If your attachment to this world be great, it must be cured by giving yourselves up more entirely to your Lord and Master.H.]
Footnotes:
[16]Php 1:13.[Our English version assumes that refers to the palace of the emperor at Rome. But there is no adequate proof that this Greek term ever designated the imperial palace in that city. The majority of the best interpreters discard that view. See notes below.H.]
[17]Php 1:16-17 are so arranged in A B, et al. A few copies have them inverted, as in Luthers version, evidently to conform with Php 1:15. [The A. V. transposes the verses in accordance with the received Greek text. The object of the transposition was to introduce the subjects of the verbs in Php 1:16-17 in the order in which they occur in Php 1:15; whereas in the text the subject last mentioned is taken up first.H.]
[18]Php 1:17.[Other occurs here in the A. V. (as in Jos 8:22; 2Ch 32:22; Job 24:24) in the plural by an old usage for others. The form has been silently changed in some later editions.H.]
[19]Ibid. is found in A B, et al; is a gloss, with very slight support.
[20]Php 1:18., D E K L, , B. These last have arisen from the first. [Lightfoot regards as more probably correct. Some texts have alone, others alone; both which readings appear like attempts to smooth the construction.R]
[21]Php 1:23. is found in and the majority of MSS.; has but slight support. [It is found in some of the best MSS., and yet a reading, which comes to the relief of a disjointed syntax, must be regarded with suspicion (Lightfoot). Meyer regards as the true reading.H.]
[22][In regard to the passage referred to, it should be said that the words the centurion delivered the prisoners to the captain of the guard: hut in the A. V. (Act 28:16) are probably the translation of a later addition to the Greek text. See Mr. Abbots note in Smiths Bible Dictionary, Vol. I., p. 384 (Amer. ed.). At the same time the words state correctly what was unquestionably true in regard to the Roman usage of committing prisoners like Paul to the care of the Prtorian prefect or commander of the Prtorian camp. (See Plinys Epist. X. 65). The reference therefore to Act 27:26 is still pertinent, though not so decisive as if the words were genuine. The false rendering of by in all the palace (A. V.) destroys the interesting connection between the Epistle here and that passage. See above on the text.H.]
[23][Neanders views respecting the character and object of those at Rome to whom Paul refers as seeking by their preaching to add affliction to his bonds, deserve to be considered here.Are we to suppose that these men, without personal love to the gospel, without personal conviction of its truth, preached Christ for no other reason than to add to the hardship of Pauls situation, and to bring him into greater danger by the wider extension of the gospel at Romethus rendering him, as the origin of it all, more obnoxious to the Roman civil power? It appears at once how unnatural and intrinsically improbable is such a supposition. If they would thus bring Paul into greater peril, they would by so doing plunge themselves into equal danger. Can it he imagined that one would play so hazardous a game, simply from hatred to another? He who at that time did not himself believe in the gospel, must be enlisted against it; and would certainly not have given himself up to the business of preaching it merely as the means to another end. We must seek, then, another explanation of this difficulty. When it is said of an individual that he preaches the gospel only in appearance, this need not be understood as necessarily meaning that he has no concern whatever in regard to the subject of his preaching; that he has no personal interest in it, no conviction of its truth, that he makes use of it only as a means to another end. It may mean that he preaches it, not in its purity and completeness, but as an adulterated, mutilated gospel. And when, moreover, he says of such that they were actuated by party zeal and hatred against him, desiring to add new affliction to his sufferings, it is not necessary to understand by this that their witness for the gospel was mere pretence, a form of hypocrisy to which the circumstances of the time afforded no occasion and no ground; but that their ruling motive in preaching was not from love of the Lord; that it was their aim, consciously or unconsciously to themselves, by their manner of preaching, to give offence to Paul, and to raise up for themselves a party against him. We know that Paul had to contend with opposers, to whom all that has been here said is applicable. There were those who did acknowledge and preach Jesus as the Messiah, but a Messiah in the Jewish sense; who acknowledged Him, not as that which He has revealed Himself to be, the only ground of salvation for man; who, in connection with the one article of faith, that Jesus was the Messiah promised in the Old Testament, still adhered to the Jewish legal position; who understood nothing of the new creation of which Christ was the author, and to whom faith in Jesus as the Messiah was only a new patch upon the old garment of Judaism. These were the opposers, with whom we so often find Paul contending in his Epistles. Of such he might justly say, that they preached the gospel not purely and sincerely, but only in appearance; for indeed they were far more concerned for Judaism than for Christianity, and their converts became Jews rather than Christians. Of such he might also say that they sought to form a party against him, and to add affliction to his bonds; for those persons every where seem chiefly animated by jealousy of Paul, through whom the gospel was preached to the heathen world as freed from all dependence upon Judaism, and standing upon its own foundation. They oppose themselves to him on all occasions, contest his apostolic dignity, seek to encroach on his sphere of labor, to draw over the people from him to themselves, from that pure and complete gospel to their own mutilated one. And it need not surprise us to meet such even in Rome; for Pauls Epistle to the church at Rome, written some years previous to his imprisonment there, shows us in this church, consisting chiefly of Gentile converts, a small party of such Judaizing Christians who were in conflict with the rest. It was a matter of course then, that when the pure gospel in the sense of Paul was preached by the one party, the other, provoked to rivalry, should rise up in opposition and seek to give currency to their own corrupted form of the gospel. (Epistle of Paul to the Philippians, translated by Mrs. H. C. Conant, N. Y., 1851.)H.]
[24][If Paul was imprisoned twice at Rome (as is almost certain), he could easily have fulfilled this hope of seeing again both the Philippians and Philemon, in the interval between his first and his second captivity. See Commentary on Philemon (Langes Series), pp. 6, 23.H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(12) But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto 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 speak the word without fear.
It should seem, by what the Apostle here saith, that the Church at Philippi had so much affection for Paul, (as they well might,) that on account of his imprisonment, they were anxious to know the event. And Paul’s regard for them was not behind. But how graciously the Lord overruled the malice of his enemies, in causing even the imprisonment of his Servant to minister to his glory. He tells them, that as his bonds in Christ was known in the palace of the emperor, it had occasioned some enquiry concerning the faith in Christ. And we know, that it was made instrumental in the hand of the Lord, for the conversion of some of Nero’s household. For in the close of this Epistle he tells the Church of Philippe, that amidst the salutations of the brethren which were with him at that time in Rome, they chiefly desired to salute the Church which were of Cesar’s household. And Paul further adds, that his chains had made many bold to preach Christ. Reader! do not overlook these things. They are not uncommon now. How many have I known who have felt confidence from the exercise of the Lord’s tried ones? Yea, what instances have I not observed, where the Lord hath raised up glory to himself, and comfort to his people, from the malice of his enemies?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Ver. 12. Rather unto the furtherance ] So were Luther’s troubles. Quo magis illi furunt, saith he, eo amplius procedo. The more they rage, the more the gospel spreadeth. It was a pleasant sight (saith one) to have beheld Christ and Antichrist striving for masteries. (Scultet. Annal.) For whatsoever the pope and the emperor attempted against the gospel, Christ turned it all to the furtherance of the gospel. The pope’s bull, the emperor’s thunderbolt, amazed not men, but animated them to embrace the truth; weakened them not, but wakened them rather.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 26 .] DESCRIPTION OF HIS CONDITION AT ROME: HIS FEELINGS AND HOPES. And first he explains, 12 18 .] how his imprisonment had given occasion to many to preach Christ: how some indeed had done this from unworthy motives, but still to his joy that, any-how, Christ was preached .
Fuente: Henry Alford’s Greek Testament
12 .] According to Meyer, the connexion is with above, whence is placed first: q.d., ‘and as part of this knowledge, I would have you, &c.’ (Ellic. cites this view as mine also, but erroneously.)
] my affairs (reff.).
] rather (than the contrary): not, ‘ more now than before ,’ as Hoelemann, which would be expressed by or .
] advance (reff.). The word is common in Polyb. and later authors, but is condemned by Phrynichus, ed. Lobeck, p. 85, as unknown to the Attic writers.
] ‘ evaserunt ,’ have turned out : so Herod. i. 120, . , .
Fuente: Henry Alford’s Greek Testament
Phi 1:12-14 . HIS PRESENT SITUATION.
Fuente: The Expositors Greek Testament by Robertson
Phi 1:12 . . . . A common epistolary phrase. Cf. in a Letter to the magistrates of Oropus from the Roman Consuls, 73 B.C. (Viereck, Sermo Graecus , etc., Gtt., 1888, p. 36). , as so frequently, is transitional. = my circumstances. In later Greek came to be a regular periphrasis for the gen. W. Schmidt ( de elocut. Josephi , pp. 21 22) gives striking exx. from Josephus, e.g., Antt. , i., 296, , where . = . See also Kaelker, Quaestiones de elocut. Polybiana , p. 282. This is Paul’s first reference to his own affairs, which were of the deepest concern to the Philippians. Their gift had been prompted by their apprehensions of his sore need. Perhaps, as Calvin suggests, his opponents were using his calamities as a proof of the worthlessness of his Gospel. . . The use of seems to imply that they were looking out for bad news of the Apostle. And that would justify the supposition that, shortly before this, a change had occurred in Paul’s circumstances. May not the change be connected with the of Phi 1:7 ? Is it not probable that Paul had been transferred from his hired lodging (Act 28:30 ) into the prison where those on trial were kept in custody? O. Hirschfeld ( Sitz. Bericht. of Berlin Academy, 1891, pp. 857 858) holds that imprisonment at Rome was of a military character, and that the barracks of various city troops served as prisons. Mommsen ( op. cit. , 1895, p. 500) agrees with Hirschf. in believing that the castra peregrinorum may have been used esp [1] for this purpose. The Philippians would naturally expect that this stricter custody must mean severer hardships for the Apostle. As a matter of fact it has been in his favour. is a technical term in Stoic philosophy for “progress towards wisdom” (see Zeller, Stoics , etc., p. 294). It is condemned by Phrynichus (ed. Lobeck, p. 85) as unclassical. Frequent in later Greek, esp [2] in Plutarch and Polyb. . Cf. Mar 5:26 , (why should Ell [3] object to this parallel?), Act 19:27 .
[1] especially.
[2] especially.
[3] Ellicott.
Fuente: The Expositors Greek Testament by Robertson
PHILIPPIANS
A PRISONER’S TRIUMPH
Php 1:12-20 R.V.
Paul’s writings are full of autobiography, that is partly owing to temperament, partly to the profound interpenetration of his whole nature with his religion. His theology was but the generalisation of his experience. He has felt and verified all that he has to say. But the personal experiences of this sunny letter to his favourite church have a character all their own. In that atmosphere of untroubled love and sympathy a shyer heart than Paul’s would have opened: his does so in tenderness, gladness, and trust. We have here the unveiling of his inmost self in response to what he knew would be an eager desire for news of his welfare. This whole section appears to me to be a wonderful revelation of his prison thoughts, an example of what we may call the ennobling power of a passionate enthusiasm for Christ. Remember that he is a prisoner, shut out from his life’s work, waiting to be tried before Nero, whose reign had probably, by this time, passed from its delusive morning of dewy promise to its lurid noon. The present and the future were dark for him, and yet in spite of them all comes forth this burst of undaunted courage and noble gladness. We simply follow the course of the words as they lie, and we find in them,
I. An absorbing purpose which bends all circumstances to its service and values them only as instruments.
The things which happened unto me; that is Paul’s minimising euphemism for the grim realities of imprisonment, or perhaps for some recent ominous turns in his circumstances. To him they are not worth dwelling on further, nor is their personal incidence worth taking into account; the only thing which is important is to say how these things have affected his life’s work. It is enough for him, and he believes that it will be enough even for his loving friends at Philippi to know that, instead of their being as they might have feared, and as he sometimes when he was faithless expected, hindrances to his work, they have turned out rather to ‘the furtherance of the gospel.’ Whether he has been comfortable or not is a matter of very small importance, the main thing is that Christ’s work has been helped, and then he goes on to tell two ways in which his imprisonment had conduced to this end.
‘My bonds became manifest in Christ.’ It has been clearly shown why I was a prisoner; all the Prtorian guard had learned what Paul was there for. We know from Acts that he was ‘suffered to abide by himself with the soldier that kept him.’ He has no word to say of the torture of compulsory association, night and day, with the rude legionaries, or of the horrors of such a presence in his sweetest, sacredest moments of communion with his Lord. These are all swallowed up in the thought as they were in the fact, that each new guard as he came to sit there beside Paul was a new hearer, and that by this time he must have told the story of Christ and His love to nearly the whole corps. That is a grand and wonderful picture of passionate earnestness and absorbed concentration in one pursuit. Something of the same sort is in all pursuits, the condition of success and the sure result of real interest. We have all to be specialists if we would succeed in any calling. The river that spreads wide flows slow, and if it is to have a scour in its current it must be kept between high banks. We have to bring ourselves to a point and to see that the point is red-hot if we mean to bore with it. If our limitations are simply enforced by circumstances, they may be maiming, but if they come of clear insight and free choice of worthy ends, they are noble. The artist, the scholar, the craftsman, all need to take for their motto ‘This one thing I do.’ I suppose that a man would not be able to make a good button unless he confined himself to button-making. We see round us abundant examples of men who, for material aims and almost instinctively, use all circumstances for one end and appraise them according to their relations to that, and they are quoted as successful, and held up to young souls as patterns to be imitated. Yes! But what about the man who does the same in regard to Christ and His work? Is he thought of as an example to be imitated or as a warning to be avoided? Is not the very same concentration when applied to Christian work and living thought to be fanatical, which is welcomed with universal applause when it is directed to lower pursuits? The contrast of our eager absorption in worldly things and of the ease with which any fluttering butterfly can draw us away from the path which leads us to God, ought to bring a blush to all cheeks and penitence to all hearts. There was no more obligation on Paul to look at the circumstances of his life thus than there is on every Christian to do so. We do not desire that all should be apostles, but the Apostle’s temper and way of looking at ‘the things which happened unto’ him should be our way of looking at the things which happen unto us. We shall estimate them rightly, and as God estimates them, only when we estimate them according to their power to serve our souls and to further Christ’s kingdom.
II. The magnetism or contagion of enthusiasm.
The second way by which Paul’s circumstances furthered the gospel was ‘that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word of God.’ His constancy and courage stirred them up. Moved by good-will and love, they were heartened to preach because they saw in him one ‘appointed by God for the defence of the gospel.’ A soul all on flame has power to kindle others. There is an old story of a Scottish martyr whose constancy at the stake touched so many hearts that ‘a merry gentleman’ said to Cardinal Beaton, ‘If ye burn any more you should burn them in low cellars, for the reek smoke of Mr. Patrick Hamilton has infected as many as it blew upon.’
It is not only in the case of martyrs that enthusiasm is contagious. However highly we may estimate the impersonal forces that operate for ‘the furtherance of the gospel’ we cannot but see that in all ages, from the time of Paul down to to-day, the main agents for the spread of the gospel have been individual souls all aflame with the love of God in Christ Jesus and filled with the life of His Spirit. The history of the Church has largely consisted in the biographies of its saints, and every great revival of religion has been the flame kindled round a flaming heart. Paul was impelled by his own love; the brethren in Rome were in a lower state as only reflecting his, and it ought to be the prerogative of every Christian to be a centre and source of kindling influence rather than a mere recipient of it. It is a question which may well be asked by each of us about ourselves–would anybody find quickening impulses to divine life and Christian service coming from us, or do we simply serve to keep others’ coldness in countenance? It was said of old of Jesus Christ, ‘He shall baptize you in the Holy Ghost and in fire,’ and that promise remains effective to-day, however little one looking on the characters of the mass of so-called Christians would believe it. They seem rather to have been plunged into ice-cold water than into fire, and their coldness is as contagious as Paul’s radiant enthusiasm was. Let us try, for our parts, to radiate out the warmth of the love of God, that it may kindle in others the flame which it has lighted in ourselves, and not be like icebergs floating southwards and bringing down the temperature of even the very temperate seas in which we find ourselves.
III. The wide tolerance of such enthusiasm.
It is stigmatized as ‘narrow,’ which to-day is the sin of sins, but it is broad with the true breadth. Such enthusiasm lifts a man high enough to see over many hedges and to be tolerant even of intolerance, and of the indifference which tolerates everything but earnestness. Paul here deals with a class amongst the Roman Christians who were ‘preaching of envy and strife,’ with the malicious calculation that so they would annoy him and ‘add affliction’ to his bonds. It is generally supposed that these were Judaising Christians against whom Paul fulminates in all his letters, but I confess that, notwithstanding the arguments of authoritative commentators, I cannot believe that they are the same set of men preaching the same doctrines which in other places he treats as destructive of the whole gospel. The change of tone is so great as to require the supposition of a change of subjects, and the Judaisers with whom the Apostle waged a never ending warfare, never did evangelistic work amongst the heathen as these men seem to have done, but confined themselves to trying to pervert converts already made. It was not their message but their spirit that was faulty. With whatever purpose of annoyance they were animated, they did ‘preach Christ,’ and Paul superbly brushes aside all that was antagonistic to him personally, in his triumphant recognition that the one thing needful was spoken, even from unworthy motives and with a malicious purpose. The situation here revealed, strange though it appears with our ignorance of the facts, is but too like much of what meets us still. Do we not know denominational rivalries which infuse a bitter taint of envy and strife into much evangelistic earnestness, and is the spectacle of a man preaching Christ with a taint of sidelong personal motives quite unknown to this day? We may press the question still more closely home and ask ourselves if we are entirely free from the influence of such a spirit. No man who knows himself and has learned how subtly lower motives blend themselves with the highest will be in haste to answer these questions with an unconditional ‘No,’ and no man who looks on the sad spectacle of competing Christian communities and knows anything of the methods of competition that are in force, will venture to deny that there are still those who preach Christ of envy and strife.
It comes, then, to be a testing question for each of us, have we learned from Paul this lesson of tolerance, which is not the result of cold indifference, but the outcome of fiery enthusiasm and of a clear recognition of the one thing needful? Granted that there is preaching from unworthy motives and modes of work which offend our tastes and prejudices, and that there are types of evangelistic earnestness which have errors mixed up with them, are we inclined to say ‘Nevertheless Christ is proclaimed, and therein I rejoice, Yea, and will rejoice’? Much chaff may be blended with the seeds sown; the chaff will lie inert and the seed will grow. Such tolerance is the very opposite of the carelessness which comes from languid indifference. The one does not mind what a man preaches because it has no belief in any of the things preached, and to it one thing is as good as another, and none are of any real consequence. The other proceeds from a passionate belief that the one thing which sinful men need to hear is the great message that Christ has lived and died for them, and therefore, it puts all else on one side and cares nothing for jangling notes that may come in, if only above them the music of His name sounds out clear and full.
IV. The calm fronting of life and death as equally magnifying Christ.
The Apostle is sure that all the experiences of his prison will turn to his ultimate salvation, because he is sure that his dear friends in Philippi will pray for him, and that through their prayers he will receive a ‘supply of the Spirit of Jesus Christ,’ which shall be enough to secure his steadfastness. His expectation is not that he will escape from prison or from martyrdom, both of which stand only too clearly before him, but that whatever may be waiting for him in the future, ‘all boldness’ will be granted him, so that whether he lives he will live to the Lord, or whether he dies, he will die to the Lord. He had so completely accepted it as his life’s purpose to magnify Jesus, that the extremest possible changes of condition came to be insignificant to him. He had what we may have, the true ansthetic which will give us a ‘solemn scorn of ills’ and make even the last and greatest change from life to death of little account. If we magnify Christ in our lives with the same passionate earnestness and concentrated absorption as Paul had, our lives like some train on well-laid rails will enter upon the bridge across the valley with scarce a jolt. With whatever differences–and the differences are to us tremendous–the same purpose will be pursued in life and in death, and they who, living, live to the praise of Christ, dying will magnify Him as their last act in the body which they leave. What was it that made possible such a passion of enthusiasm for a man whom Paul had never seen in the flesh? What changed the gloomy fuliginous fanaticism of the Pharisee, at whose feet were laid the clothes of the men who stoned Stephen, into this radiant light, all aflame with a divine splendour? The only answer is in Paul’s own words, ‘He loved me and gave Himself for me.’ That answer is as true for each of us as it was for him. Does it produce in us anything like the effects which it produced in him?
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Php 1:12-18
12Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, 13so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, 14and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. 15Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16the latter do it out of love, knowing that I am appointed for the defense of the gospel; 17the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment. 18What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice.
Php 1:12 “now I want you to know” This implies that the church had asked Paul some questions (like Corinth, cf. 1Co 7:1; 1Co 7:25; 1Co 8:1; 1Co 12:1; 1Co 16:1) through Epaphroditus who had brought a monetary gift to him while he was in prison (cf. Php 2:25).
“that my circumstances” This referred to Paul’s arrest, imprisonment, and trial(s). Agabus, the prophet, predicted Paul’s arrest and imprisonment in Act 21:10 ff. The fact that Paul would speak before Gentile kings was revealed to Ananias in Act 9:15. God did accomplish His stated purpose for Paul’s ministry, but in a way that Paul apparently did not foresee. This same truth is evident in believers’ lives. They are not controlled by luck, chance, or fate. God uses even the things that seem derogatory and negative in a marvelous way for His honor and glory (cf. Php 1:20; Rom 8:28-29).
“have turned out for the greater progress of the gospel” The term “progress” is used again in Php 1:25 and in 1Ti 4:15. It had two primary etymological backgrounds that may relate to Paul’s use of the term:
1. it was a military term for the advance of troops through rough terrain by means of the advance scouts removing barriers
2. it was used by Greek philosophers (Stoics) as a catchword for the difficult path to wisdom
Although the gospel is progressing it is sometimes difficult. It is interesting to note that the progress mentioned is specified
1. in Php 1:13 as the gospel being spread through the elite Imperial Guard and the Roman palace itself
2. in Php 1:14 that other Christian preachers in Rome were taking courage from Paul’s attitude and actions to proclaim the gospel while Paul himself was imprisoned
NASB”praetorian guard”
NKJV”palace guard”
NRSV”imperial guard”
TEV”the whole palace guard”
NJB”praetorium”
The KJV, NKJV, and TEV translations have “palace,” which is quite possible because the word is used this way in Act 23:35.
In this context it refers to a body of soldiers, not a place, because of the use of the phrase, “and all the rest,” which apparently refers to persons. The exact identity of these people is uncertain, but they were probably imperial servants, legal advisers, or court officials who were involved in Paul’s legal trial(s).
SPECIAL TOPIC: PRAETORIAN GUARD
Php 1:14 The Greek phrase “in the Lord” can go with “brothers” or with the term “more courage” expressing the basis for the confidence of the other preachers in seeing how Paul faced imprisonment. It is significant to note that one’s demeanor, attitude and actions during times of stress and pressure are often a source of great encouragement to other Christians (cf. Job, Jeremiah, Paul).
“to speak the word of God without fear” The phrase “word of God” has some Greek manuscript variations. The ancient Greek uncial manuscripts, , A, B, and P have the genitive phrase “word of God.” However, in P46, Dc, and K, the genitive phrase is omitted. UBS4 gives the omission a “B” rating (almost certain). As is true of most of these manuscript variations, they affect the sense of the passage very little.
Php 1:15 The identity of these jealous Christian preachers (cf. Php 1:15; Php 1:17-18) has caused great debate among commentators. It seems obvious from Php 1:11-18 that they were truly preaching Jesus, but from poor motives, not primarily directed toward Jesus and the gospel message but toward Paul in particular. Some have asserted that these are the established Christian leaders (Jewish and Gentile) who were eclipsed by Paul’s intellect and spiritual presence at his coming to Rome. Possibly they were the Judaizers like in Galatia but of a less powerful strain. However, because of Paul’s sharp words in the book of Galatians (Php 3:2 ff), it is improbable that this text refers to the false teachers. Here these are simply preachers with poor motives. This sounds much like our day-jealousy, rivalry, and partisanship often characterize the church of Jesus Christ, instead of love and acceptance which are demanded in 1 Corinthians 13; Romans 14; Gal 5:26.
Php 1:16
NASB, NKJV”I am appointed”
NRSV”I have been put here for”
TEV”God have given me the work of”
NJB”I remain firm”
The term “appointed” (keimai) was a military term for a soldier on watch. It is used metaphorically of one’s being appointed to a task (cf. Luk 2:34). Paul’s imprisonment and trial at Rome was not an accident, but was the predetermined plan of God (cf. Act 9:15). Jesus’ life was also “appointed” (cf. Luk 22:22; Act 2:23; Act 3:18; Act 4:28). It is helpful to see our lives in this same theological world-view!
“the defense of the gospel” This is the same Greek term (apologia) used in Php 1:7. From it we get the English word “apology” which means “a legal defense.” This phrase would imply governmental trials (cf. Act 22:1) but could also refer to his Jewish synagogue preaching.
Php 1:16-17 It is interesting to note that in the Textus Receptus the phrases in Php 1:16-17 are reversed in an attempt to match the order of Php 1:15. This Greek manuscript variation (as so many of them) does not affect the sense of the passage.
Php 1:17 “selfish ambition” This term originally meant “to spin wool for hire,” but came to be used in the sense of an aristocratical arrogance against those who had to work for a living. It came to be used metaphorically for selfish ambition. The greatness of Paul’s heart can be seen (Php 1:18) in the fact that he rejoiced that Christ was being preached even if the proclaimer had poor motives. The power is in the Word, not in the proclaimer!
Php 1:18 Paul understood that the gospel message superseded personal rivalries. This verse has tremendous implications for the denominational divisions that are found in the Church today and how believers relate to them personally and theologically (cf. Romans 14 and 1 Corinthians 8-10).
“in truth” See Special Topic: Truth in Paul’s Writings at Eph 1:13.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
would, &c. = wish (App-102.) you.
understand. App-132.
things, &c. = things with reference to (App-104.) me.
fallen out. Literally comp.
furtherance. Greek. prokope. Here, Php 1:25, and 1Ti 4:15. Compare Rom 13:12.
Fuente: Companion Bible Notes, Appendices and Graphics
12-26.] DESCRIPTION OF HIS CONDITION AT ROME: HIS FEELINGS AND HOPES. And first he explains, 12-18.] how his imprisonment had given occasion to many to preach Christ: how some indeed had done this from unworthy motives, but still to his joy that, any-how, Christ was preached.
Fuente: The Greek Testament
Php 1:12-14. But I would ye should understand, brethren, that the thing, which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
Notice the beautiful self-forgetfulness of the apostle Paul. So long as the, gospel could be more widely published, he did not mind where he was, or what he suffered. He was able to witness for Christ among the Praetorian guards, who had the charge of the prison where he was confined, and who also, in their turn, were on duty in Caesars palace; so Paul says that, through his being in bonds there, the particulars concerning his imprisonment were talked about even in the imperial palace, and by that means the gospel was made known to many in Caesars household. Then, in addition, other brethren, who might perhaps have felt compelled to be quiet in his presence, finding that their leader was removed from them, waxed confident to come out and speak the word without fear. The same sort of thing has often happened since. You have sometimes seen a widely-spreading oak tree cut down, and you have missed its grateful shadow; yet, afterwards, you have discovered that many little trees, which would have, been dwarfed beneath its shade, have grown more rapidly in its absence; and, in like manner, the removal of some eminent servant of the Lord Jesus Christ has frequently made room for others to spring up, and more than fill his place.
Php 1:15-19. Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defense of the gospel. What then? notwithstanding, every way, whether in pretense or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
It is much to be desired that all who preach Christ should preach in a right spirit; but even if they do not, let us be glad that Christ is preached anyhow, Even though it is only a portion of the gospel that is proclaimed, and there is much mixed with it from which we greatly differ, yet, if Christ is preached, his gospel will win its own way, and work out his great purposes of love and mercy, You have, perhaps, sometimes seen a little fire kindled among the dead autumn leaves which are dank and lamp; and you have noticed that, despite, all the smoke, the fire has continued to live and burn. So is it with the eternal truth of God. Notwithstanding all the error with which it is often damped, and almost smothered, it will live, and the truth will conquer the error which is piled upon it. So Paul says, I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
Php 1:20-21. 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. For to me to live is Christ, and to die is gain.
Again I bid you remark Pauls devotion and self-forgetfulness. It seems to be a matter of no choice with him whether he serves God in life or glorifies him in death. The emblem of the American Baptist Missionary Union is an ox standing between a plough and an altar, with the motto, Ready for either,Ready to spend and be spent in labour, or to be a sacrifice, whichever the Lord pleases.
Php 1:22-22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.
What a happy church is that where the members all stand fast in one spirit, and where they are all with one mind striving together for the faith of the gospel;not striving with each other, but all fighting for the faith once for all delivered to the saints!
Php 1:28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
They give you up as lost because they cannot frighten you; they take it as a token of your perdition that you are not terrified by them, and it is so to them; yet, to you, the peacefulness with which you can endure slander and persecution should be a token of your salvation.
Php 1:29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
What an honour this is to be conferred upon any follower of Christ,not only to believe on him, but also to suffer for his sake! It is not every Christian who receives this mark of honour. There are some believers who have peculiarly tender places in their hearts, and who are wounded and gashed by the unkind remarks of those who love them not because they love the Lord Jesus Christ. To you, my brother, my sister, it is givenand you may well rejoice in such a gift,not only to believe on him, but also to suffer for his sake.
Php 1:30. Having the same conflict which ye saw in me, and now hear to be in me.
This exposition consisted of readings from Php 1:12-30; and Php 2:1-13.
Fuente: Spurgeon’s Verse Expositions of the Bible
Php 1:12. , to know) The churches may have been prepossessed with contrary rumours [which the apostle wishes to counteract].-, rather) So far from my bonds having been injurious.-, into) Faith takes in a favourable light all that is adverse, Php 1:19; Php 1:28, ch. Php 2:27.-, [have fallen out] came) easily.
Fuente: Gnomon of the New Testament
Php 1:12
Php 1:12
Now I would have you know, brethren,-Paul was and had been for some time, when this letter was written, a prisoner in Rome. He had appealed from the trials and decisions at Caesarea and Jerusalem to the emperor at Rome. For a long time, it seems, the trial before Caesar was delayed. He was allowed to live in his own hired house, guarded by a soldier for two years. From this epistle it would seem that the trial had taken place, and he was awaiting the verdict, expecting to be released, yet uncertain. [Inasmuch as they might have looked upon his imprisonment in Rome as a hindrance to the spread of the gospel, his first thought was to dispel such an anxiety. God had so wrought that what seemed a loss had proved a great gain.]
that the things which happened unto me have fallen out rather unto the progress of the gospel;-This seems to show that his recent trial had brought his condition before the people and afforded an opportunity to present the gospel to all those in the palace and in other places. It had given the gospel a publicity among all classes and in all places as could not otherwise have been gained. So he tells the Philippians who watched his course with such an affectionate interest that these things which had occurred in connection with his trial had turned out to the advancement of the gospel.
Fuente: Old and New Testaments Restoration Commentary
To Live Is Christ, and To Die Is Gain
Php 1:12-21
It was a matter of comparative indifference to Paul what happened to himself so long as the gospel progressed, because the extension of the gospel meant the growing glory of Jesus. He was quite content to be in bonds, if only by his chains he might gain access to new realms, hitherto untrodden, for proclaiming his Lord. He could even view with equanimity the envy and strife of some, if Jesus might be named to those who had never heard of Him, He was prepared to live or to die, that Jesus might be magnified. He was willing to remain for a little longer outside of heaven, if that would better serve the cause he loved. His main argument for consistency of life on the part of his converts was that the success of the gospel might not be impeded. It seemed good to suffer, if only it were on the behalf of Christ. Oh that we might experience a similar absorption in the great interests of the gospel!
It is clear from this paragraph that death is not an unconscious sleep. It is gain. It is a loosing from anchorage so that the soul may go forth on the broad ocean of Gods love. It does not interrupt our conscious fellowship with the Lord. The moment of absence here is the moment of presence there. To die is therefore gain.
Fuente: F.B. Meyer’s Through the Bible Commentary
that: Act 21:28-36, Act 22:1-30, Act 28:1-31
rather: Exo 18:11, Est 9:1, Psa 76:10, Act 8:4, Act 11:19-21, Rom 8:28, Rom 8:37, 2Ti 2:9
Reciprocal: Jdg 14:14 – Out of the eater Act 4:4 – many Act 8:1 – and they Act 19:21 – I must Act 25:12 – unto Caesar shalt Rom 15:32 – I may Eph 3:13 – at Eph 6:21 – that 2Ti 4:17 – by
Fuente: The Treasury of Scripture Knowledge
(Php 1:12.) , -But I wish you to know, brethren. By the use of , the apostle passes on to new and individual matter-to his own present condition and its results. No doubt the members of the Philippian church sympathized with him, bewailed his thraldom, and earnestly prayed for his liberation. Perhaps they had expressed a wish for definite information from himself. Therefore, as far as possible, he relieves their anxieties, takes an elevated and cheering view of his circumstances, and assures them that his incarceration had rather forwarded the great cause to which his life had been directed. He is solicitous that they should be acquainted with a few striking facts –placing the term in the first and emphatic position. The more usual forms of similar expression are found in Rom 1:13; 1Co 12:1; 2Co 1:8; 1Th 4:13. What he proceeds to tell must have been both novel and gratifying to those saluted by the endearing appellation- brethren. For he announces-
-that things with me have resulted rather to the furtherance of the gospel. The phrase , as in Eph 6:21, Col 4:7, signifies what belongs to me-my present condition. It does not signify things against me, as Erasmus and others suppose. For a somewhat similar use of the verb, see Rom 3:8. The phrase seems to intimate an overruling providence, for it was by no accident that the event was so, and his enemies did not intend it. In the use of , the idea of comparison is not wholly dropt. Winer, 35, 4. His imprisonment must have been considered in itself as adverse to the propagation of the gospel; and the comparison in is-more than might have been anticipated. Imprisonment had defeated its purpose, and, so far from suppressing, had promoted Christianity. It was not meant to do this, nor yet was it expected; but he says , it has so turned out. Wis 15:5. Surely the wrath of man shall praise Thee. The term belongs to the later Greek, though the verb was of classical usage. Lobeck, ad Phryn. 85; 1Ti 4:15. Hesychius defines it by . The word occurs often in Plutarch, Polybius, Diodorus, Josephus, and Philo. Compare Elsner, Loesner, especially Wetstein, in loc. When the Philippians were made aware of this fact, their sorrow at his captivity would be somewhat modified, and though they might grieve at the confinement of the man, they would be comforted that the cause with which he was identified had not been arrested in its progress. In the last chapter of the epistle, he tells them that, personally, he was content; and here he assures them that the word of the Lord was not bound along with its preacher. Nowhere does he commiserate his condition, dwell on the weight of his chain, or deal out invectives against his foes. He omits the purely personal, and hastens to set before his readers the features of alleviation. What happened then at Rome has often occurred in the history of the church; hostile influences ultimately contributing to the advancement of the church. Man proposes, but God disposes. The cloud, while it obscures the sun, sends down the fertilizing shower. The first effect of his imprisonment is next given-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:12. The things which happened unto me. This includes Paul’s entire experience of persecution, beginning with his arrest and binding with a chain, and the unfavorable events being thrown around him since being in Rome. He did not wish his brethren to be unduly disturbed over the report of his situation, hence he made the present explanation which might well be expressed by a familiar phrase, “evils are often blessings in disguise.” Such is the meaning of his statement that the happenings had fallen out rather unto the furtherance of the Gospel. The several verses following give the details of his remarks.
Fuente: Combined Bible Commentary
Php 1:12. Now I would have you know, brethren. Having closed his prayer for their progress, the apostle now begins with that personal part of his letter which refers to his own condition. They might have looked on his imprisonment as a great hindrance to the spread of the Gospel, hence his first wish is to dispel such a notion. God has wrought so that what seemed a loss has proved again.
that the things which happened unto mei.e., my being kept a prisoner and chained to a soldier by day and night, and also my two years long detention in Rome.
have fallen out, have had a result.
rather, not such as at first sight men would have expected.
unto the progress of the gospel. A way has been cleared where all seemed to be densely hedged in. The constant changes of the guard set to live with him gave St. Paul great opportunities of making the Gospel known among the Roman soldiers, while the permission granted to him to receive all who came opened another door, through which Onesimus, we know, was brought to Christ, as we may well believe others were also.
Fuente: A Popular Commentary on the New Testament
Our apostle’s design in these words is, to prevent the Philippians’ stumbling, and being scandalized at his present sufferings, assuring them that the things which happened to him, through the malice of his persecutors, have fallen out rather to the furtherance of the gospel, than any ways to the hinderance of it, as they feared.
Learn hence, That the sufferings and persecutions which the messengers and ministers of Christ do undergo for the sake of the gospel, are oft-times so overruled by the wisdom of God, that they rather increase than diminish the church, and rather promote than prejudice the interest of the gospel.
Next, he declares the special and particular advantages which had redounded to the gospel, by those sufferings which he had patiently endured for the gospel’s sake.
1. His bonds in Christ, that is, his imprisonment for the gospel of Christ, were manifest in the palace; that is, were manifestly taken notice of in Nero’s court, and elsewhere in the city; so that people enquiring into the cause of his sufferings, found that it was not any misdemeanor, but that his preaching and practising the doctrine of Christianity was the only reason of his sufferings.
2. Another advantage which accrued to the church by his bonds, was this, namely, that many ministers of Christ, who preached the word of God far and near, hearing of his constancy under suffering, were both encouraged and emboldened thereby; encouraged to shake off fear, and emboldened to preach Christ with greater resolution. Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
Note here, The title given by this great apostle to the inferior ministers of the gospel: he calls them brethren, and brethren in the Lord, putting himself and them in mind of their mutual and respective duties, which was to live and love as brethren: to admonish, exhort, and encourage one another, to stand up in defence of the just credit and reputation of one another, and jointly to set their shoulder to the work of Christ together.
Note, 2. That the ministers of Christ, observing how God upholds some of their brethren under sufferings and persecutions, should encourage themselves to go on with resolution in the work of the Lord, not fearing their own personal sufferings, knowing that the same assistance which supported one, stands ready to succour others: The brethern in the Lord waxed confident by my bonds.
Fuente: Expository Notes with Practical Observations on the New Testament
Php 1:12-14. But I would ye should understand, &c. As if he had said, Be not discouraged at my sufferings, but observe and consider this for your encouragement; that the things which happened unto me Greek,
, the things relating unto me: the apostle means his being sent a prisoner to Rome, and his being kept in bonds there, together with all the sufferings which had befallen him during his confinement; have fallen out rather unto the furtherance Than, as you feared, the hinderance; of the gospel; so that my bonds in Christ Endured for his sake and the gospels; are manifest Are much taken notice of, in all the palace Of the Roman emperor. The word , here rendered palace, was, properly speaking, the place in Rome where the pretor determined causes. Or, according to the more common signification of the word, it was a place without the city, where the pretorian cohorts, or regiments of guards, were lodged. But in the provinces, the governors palace was called the pretorium, (Mar 15:16,) both because the governors administered justice in their own palaces, and because they had their guards stationed there. See Act 23:35. Wherefore, though the apostle was himself at Rome when he wrote this, and though the matters of which he wrote were done at Rome, he uses the word pretorium in the provincial sense, to denote the emperors palace, because he wrote to persons in the provinces. The knowledge of the true cause of the apostles confinement may have been spread through the palace by some Jewish slaves in the emperors family, who, happening to hear Paul in his own hired house, were converted by him. At this time, Rome was full of Jewish slaves; and that some such belonged to the palace, or had access to it, we learn from Josephus, De vita sua, who tells us he was introduced to the Empress Poppa by means of a Jewish comedian. Such of the slaves in the palace as had embraced the gospel, whether heathen or Jews, would not fail to show the officers of the court whom they served, the true nature of the Christian faith, and the real cause of the apostles imprisonment; that it was for no crime, but only for preaching a new scheme of doctrine. And, as it was now fashionable among the Romans to indulge a passion for philosophy, and many of them had a strong curiosity to be informed of every new doctrine which was broached, and of every strange occurrence which had happened in the provinces, it is not unreasonable to suppose that the brethren in the palace would explain the Christian religion to the emperors domestics, and relate to them the resurrection of its author from the dead; and that some of them who were of high rank, strongly impressed with their relation, embraced the gospel. And in all other places In and about the city. The Christians at Rome were numerous before the apostles arrival, but their number was greatly increased by his preaching, and by the preaching of his assistants. It is no wonder then, that in all places of the city, and its environs, the real cause of the apostles imprisonment, and the true nature of the gospel, were so well known. Macknight. And many of the brethren, who were before afraid, waxing confident by my bonds Or, trusting in the Lord through my bonds, as may be properly rendered; are much more bold to speak the word Than they were before, in consequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear Of any sufferings to which they might before have thought themselves exposed for so doing.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 2
VICTORY IN THE BARRACKS
On the death of Burrus, the Praetorian prefect, Pauls only influential friend at Neros court, the military authorities dragged him out of his city mission into the Imperial barracks. Over this Paul shouts for joy. Instead of the little mission audience, he now preaches to twenty thousand soldiers. Two years in the mission have rested and recuperated his voice.
O how he enjoys preaching to the vast multitude! Though every gesture of his right hand waves the ponderous chain, he stands erect, leaps and shouts and praises God for the change, out of the little mission into the great army.
12-14. His comrades witnessing his triumph despite chains and soldiers, survive their despondency, and join Paul in a general jubilee.
15-18. The great Roman Empire worshipped Jupiter, Apollo, Venus, Minerva, Diana, and other Greek and Roman gods, who, they believed, gave them the conquest of all nations and universal dominion. Hence, the preaching of Jesus Christ, a crucified man, not only provoked universal contempt, but aroused the bitterest antipathy. Many staunch votaries of these good old Roman gods sought to culminate a crisis against Paul, by their invidious and sacrilegious publicity of his religion, provoking the contempt of the rabble, and arousing popular animosity, and thus expediting the cruel fate of the bold advocate. Here we see Paul rejoicing in everything, their dark and malignant persecutions no exception. Why did he rejoice in their wicked, blasphemous, and invidious publication of Christ and his doctrine? Because he knew God would bring good out of it.
Gods truth will always profit by publicity. The mere notoriety of truth will result in good to somebody. Hence, when truth is preached by wicked men and devils, God will bring good out of it. The gospel is the power of God unto salvation, whether preached by saint, sinner, angel, or devil. When I was presiding elder twenty-four years ago, Rev. Solomon Pope venerable with years, told me that his preaching father was converted in the days of Bishop Asbury, under the ministry of Seth Meade. He gave me the notable experience of the latter, which here I relate by way of illustration. Seth and a young comrade, both unconverted, were traveling on horseback through the wilds of the Carolinas, to their home in old Virginia. Their money all expended, they are in a dilemma. Shall we stop and hire out to work, or beg our way? Seth, whose father was a Methodist circuit-rider under Bishop Asbury, said, Let us play preachers, to which his comrade acquiesced. Riding on, they meet a man, and ask him if there are any Methodists in that country with whom we can lodge tonight. He informs them that a celebrated old class-leader lives just about the right distance. Rejoicing in their good luck, they proceed on their way, reaching the designated place as the sun is hastening through the gates of Hesperus.
Halting at the gate, a robust, elderly man walks out. Are you the man of the house, a Methodist class leader? Glory to God, I am. Then your house is the home of Methodist preachers. At this the stalwart woodsman hastens to lift them out of the saddle. Escorting them into his capacious log cabin, he shouts aloud: Tom, run that way, Ben that way, and Sam over the hill, and tell everybody to come to meeting, for two Methodist preachers are at my house. The poor fellows, scared almost to death, do their best to keep their equilibrium, and receive the introductions to the family.
So soon as practicable, they retire and speak either to other: Now we are in it for certain. What shall we do if we leave? We must lay out, and the Indians will get us. Seth then proposes to stay, and abide their destiny, observing that he believed he could preach quite a considerable from one of his fathers old sermons, his companion consenting to do the praying. When they return to the house, the people are pouring in from all directions. Soon they begin to sing uproariously and pray vociferously, as all the Methodists at that time were Jehus. Seths companion, who had promised to do the praying, dodges the issue altogether, amid so many volunteers. But he is forced, erelong, to face the music.
In his subsequent testimony, he said that starting off on one of his fathers old sermons, he found it the hardest work he ever did. At the expiration of ten minutes he lost his whereabouts, recognizing himself and environments about midnight, when the house was roaring with the shouts of new-born souls, commingled with the groans and cries of penitents stretched out on the floor. Among those who had passed triumphantly from death to life were he and his companion, both of whom from that notable hour became powerful Methodist preachers, and so lived and died. Seth said that the people told him that when he had preached about ten minutes, an awful conviction fell on them, pervading the entire congregation, many falling on the floor; meanwhile he spoke about two hours, literally preaching himself into the kingdom. The gospel gun is a dangerous thing for an unskillful shooter to handle, as he is very apt to shoot himself. When the Australian boomerang is thrown by an unskillful party, instead of going on and slaying the intended victim, it returns, and, fastening itself on the throwerkills him. A town among the border ruffians was so wicked that all Christian immigrants backslid. It becomes a consummate hell den. In their impudent blasphemy they appoint a mock prayer-meeting, selecting as their leader a notorious backslider, now the devils right-hand man. With the impudence of devils, they proceed to mock God with their diabolical pretensions. Going through the sanctimonious modus operandi, they kneel in mock adoration of the great God, led by this notorious reprobate. While engaged in the solemn farce, behold, their leader breaks down in his prayer, falls on the floor, and cries piteously for God to have mercy on him. An awful conviction seizes others, like a nightmare from the bottomless pit. Many are unable to get out of the house. A preacher is sent for. A great revival breaks out, and sweeps like a cyclone.
20. Here Paul exults in the assurance that Christ will be magnified in his body, whether by life or death.
21. For Christ is my life, and death is my gain. What a triumphant proclamation of his literal and personal identity with Christ!
22-25. Heaven is the climax of human aspiration, infinitely preferable to health, life, prosperity, and everything else. Frequently the Lord has wonderfully healed my body. But the time draweth nigh when I will have no faith to be healed, but plenty of faith to sweep into glory. Then I will get to go to heaven. Paul is flooded with impulses to sweep into glory, simultaneously subordinated to the Divine will in the interest of the toiling, persecuted Church, buoyant with the assurance that the glory of God will be magnified and the Church edified through his instrumentality, whether living or dying.
Fuente: William Godbey’s Commentary on the New Testament
Php 1:12-18. The Apostles Present Condition.Turning from these thoughts about his correspondents Paul informs them of his own condition. His very imprisonment has helped his missionary work instead of hindering it, as might have been expected, because it has given him an opportunity of spreading the gospel among the soldiers of the prtorian guard who have charge of him. These constituted the imperial guard, a body of 10,000 men. The rest would be others with whom he came in contact and who also were being evangelised. It would seem that some of the Judaizers, who objected to his free gospel, were provoked by jealousy to a greater missionary activity. Even that delighted him, so keen was he for the one end of making Christ known.
Fuente: Peake’s Commentary on the Bible
Verse 12
The things which happened unto me; his apprehension at Jerusalem, and his being conducted, as a prisoner, to Rome, as narrated in the Acts 28:11-16.
Fuente: Abbott’s Illustrated New Testament
SECTION 3. PAULS BONDS, ADVERSARIES, AND FRIENDS.
CH. 1:12-18.
Moreover, I wish you to know, brethren, that the matters touching me have fallen out rather for progress of the Gospel; so that my bonds have become manifest in Christ in the whole Prtorian and to all the rest, and the more part of the brethren having become confident in the Lord through my bonds are more abundantly bold to speak fearlessly the word of God. Some indeed even because of envy and strife, but others also because of good will, proclaim Christ. These, out of love, knowing that for defence of the Gospel I am set. But the others out of a spirit of faction announce Christ, not purely, thinking to raise up affliction for my bonds. What then? Only that in every way, whether pretence or truth, Christ is announced. And in this I rejoice; yes, and I will rejoice.
After praise and prayer for his readers, Paul now speaks about himself; i.e. about (Php 1:12-14) the results of his imprisonment, about (Php 1:15-17) his enemies and friends, and about (Php 1:18) the joy indirectly caused to him both by friends and enemies.
Php 1:12. To know: literally, to come to know, to learn. Paul now begins to give information.
I wish you to know: similar words in 1Co 11:3; cp. Rom 1:13; 1Co 10:1; 1Co 12:1; 2Co 1:8; 1Th 4:13.
The matters touching me: the entire circumstances, doings, and experiences, of Paul. Same words in same sense in Eph 6:21; Col 4:7.
Progress: same word in Php 1:25; 1Ti 4:15; Gal 1:14; Luk 2:52; 2Ti 2:16. The Gospel makes progress (same idea in 2Th 3:1) geographically, when the good news is carried from place to place; numerically, when one after another believes it and confesses Christ; spiritually, when as a power of God it more and more moulds the inner and outer life of men. The word rather suggests a comparison or contrast between the expected and actual results of the events or circumstances about which Paul here writes, and thus implies that these events were likely to hinder the Gospel. Notice that the hardships involved in them are, throughout the Epistle, left entirely out of sight. The only point present to Pauls thought is their effect upon the spread of the good news of salvation.
Php 1:13. A result of the things which happened to Paul, stated as a proof and measure of the progress of the Gospel caused thereby. [ with the infinitive throws the emphasis on the foregoing statement, and indicates that the words which follow are a result affording proof and measure of this statement. Php 1:13-14 tell to how great an extent the events and circumstances which threatened to hinder the Gospel have actually helped it forward.]
My bonds; indicates the nature of the events referred to in Php 1:12 as likely to hinder the Gospel, viz. Pauls imprisonment, and confirms the suggestion in Php 1:7 that this letter was written in prison. Paul will now tell us how his arrest, which for so long time put an end to his active and successful labours, actually helped forward the cause for which he laboured.
Manifest in Christ: set visibly before the eyes of men in their relation to Christ. Similar thought in 2Co 3:3 : ye being made manifest that ye are an epistle of Christ ministered by us. The real nature of Pauls imprisonment was made public, as occasioned not by crime but by the prisoners relation to Christ.
The Prtorium: a Latin word denoting something belonging to the Prtor, a title given to the leader of the Roman armies. It denotes sometimes the generals tent. The same word denotes in Mat 27:27; Mar 15:16; Joh 18:28; Joh 18:33; Joh 19:9 the residence of a provincial governor. Similarly Act 23:35, Herods prtorium. In a few clear cases, e.g. Tacitus, Histories bk. i. 20, it denotes the imperial body-guard, the Prtorian regiments, a corps of some 10,000 picked troops instituted by Augustus, and stationed, under Augustus in part, under Tiberius entirely, at Rome. This reference would give good sense here. We can conceive Paul, a prisoner who had appealed to Csar, committed to the charge of Prtorian soldiers, one of them always with him; and that thus the Gospel which Paul preached became known throughout the whole Prtorian guard. It has been suggested that the word refers to a great camp of the Prtorians established by Tiberius just outside Rome. But we have no proof that the word is ever so used. It is therefore better to accept here the indisputable reference noted above. See a very good note by Lightfoot.
Inasmuch as the residence of a Roman governor was also called Prtorium, the use of this word here is not in itself absolute proof that this Epistle was written from Rome. But it somewhat confirms other indications (especially Php 4:22) to this effect.
And to all the others.] Not only within the limits of the imperial body-guard, but to every one around, the nature of Pauls imprisonment became known.
Php 1:14. A second result, showing further how much the events which happened to Paul have aided the progress of the Gospel.
The more part of the brethren; reveals a minority, even among Christians, whose confidence in Christ was not increased by Pauls bonds. This minority must have included the opponents mentioned in Php 1:15. Possibly it may have included also some timid friends in whom Pauls imprisonment evoked, not faith, but fear.
In the Lord; must be joined, not to brethren, to which it would add no meaning, but to being-confident specifying in very emphatic manner the Personal Ground of their increasing confidence. Through Pauls imprisonment most of the Christians around reposed new trust in Christ: for they saw in Paul, as they had never seen before, the presence and power and sufficient grace of Christ. Thus was Christ magnified in Pauls body: Php 1:20. [This use of the Greek dative to denote an instrument is not uncommon: see Rom 11:20; Rom 15:18. To take my bonds as the ground of confidence, though grammatically admissible, (see Phm 1:21,) gives no intelligible sense. Pauls imprisonment was the occasion, and in this sense the instrument, of trust in Christ, but could not be its ground. Moreover, the ground of this confidence is clearly stated: it is in Christ.]
More-abundantly bold; recognises previous abundant boldness, which is now surpassed.
Fearlessly; adds definiteness, and thus emphasis, to more-abundantly bold. No mixture of fear weakened the courage with which they proclaimed the word of God.
Thus in a twofold way did Pauls imprisonment aid the spread of the Gospel it threatened so seriously to hinder. By means of his long confinement, Christ became known throughout the most influential part of the Roman army, and to all the men around the prisoner. And such was his conduct in prison that he became to most of the Christians at Rome a revelation of the universal grace of Christ, and thus led them to put in Him new confidence and, trusting in Him, to give to the winds all fear and with greater courage than before proclaim the message of God.
Php 1:15. The last words of Php 1:14 remind Paul that not all who speak the word of God are prompted by confidence in Christ evoked by his imprisonment. Among them he distinguishes two classes inspired by different motives.
Because of envy: moved by vexation at Pauls success: same words in Mat 27:18; Mar 15:10.
Strife: active opposition, a natural result of envy. Same words together in 1Ti 6:4. Even ill-will prompted by my success and a resolution to oppose me are motives to some men for preaching Christ.
Good-will: either something which seems good to us, as in Luk 10:21 or a wish for the good of others, as here. These senses often coalesce, as in Rom 10:1. The meaning here is determined and expounded by the word love in Php 1:16.
Proclaim: as heralds announce the coming of a king.
Proclaim Christ: as in 1Co 1:23; 1Co 15:12; 2Co 1:19; 2Co 4:5; 2Co 11:4.
The hostility to Paul, revealed in Php 1:15, on the part of some who preached Christ, indicates a conception of the Gospel radically different from his. This suggests that these were Judaizing teachers like those referred to in Gal 1:7; Gal 6:12 and like the apparently similar teachers mentioned in 2Co 11:4; 2Co 11:13; 2Co 11:22. And the suggestion is strongly confirmed by the plain reference to such teachers in Php 3:2-3.
Php 1:16-17. Further description of the two classes who preach Christ, justifying the foregoing account of them; and arranged, like 2Co 2:15-16, in inverse order.
Out of love: the inward source of their preaching. Grammatically we may render either They who preach out of love do so knowing that etc., or These preach out of love knowing etc. To a similar alternative interpretation Php 1:17 is open. Since the words out of love add definitely to the sense already conveyed by the word good-will in Php 1:15, noting that this good-will is the central Christian virtue of love, I prefer, with A.V. and R.V., the latter interpretation [So Heb 7:21; Heb 12:10. The other in Rom 2:7-8; Gal 4:22.] The preaching prompted by good-will springs out of love. This can only be love towards Paul, in contrast to the hostility described in Php 1:17.
Knowing that etc.: ground of this special manifestation of Christian love. Notice here genuine phraseology of Paul: so Rom 5:3; Rom 6:9; Rom 13:11; 1Co 15:58; 2Co 1:7; 2Co 4:14; 2Co 5:6; 2Co 5:11.
Defence of the Gospel: same words in Php 1:7. For this purpose Paul has been set by God in his present position in the Church. These men know this. And their Christian love inspires sympathy with the Apostle in his great work, and moves them to preach the Gospel committed to his charge. Consequently, in addition to men of baser motives there are those who also because of good-will proclaim Christ.
Php 1:17. Another class who preach Christ. They must have been included in, and therefore not more numerous than, the minority (Php 1:14) whose confidence in Christ was not increased by Pauls imprisonment. Whether they constituted the whole minority, or whether there were in it others of different spirit, we do not know.
Out of a spirit of faction: same words in Rom 2:8, where see note. They denote a low and mercenary spirit, ready to do base work for hire or in order to gain selfish and contemptible ends. One such motive is mentioned in Gal 6:12. Paul thus traces to their source the envy and strife spoken of in Php 1:15. He intimates that his opponents were annoyed at his success, because it interfered with their own selfish aims, and that on this account they stirred up conflict against him.
Announce Christ: bring the news that Christ has come. It is practically equivalent to preach Christ, but leaves out of sight the official position of the herald. These words, which are in part a repetition, are added here to expose the incongruity of announcing Christ out of party spirit.
Not purely: a comment. With this announcement of Christ was mixed a base element.
Thinking to raise up etc.: exposition of the foregoing. It justifies Pauls charge that the preaching referred to was an outflow of mercenary spirit.
For my bonds: i.e. for Paul in prison. So Rom 8:26 helps our weakness. They thought that what they were doing was making or would make Pauls imprisonment more bitter to him. How this was to be, Paul does not say. But we can easily suppose that these were Jewish Christians who, like the Judaizers in Galatia insisted on the continued and universal observance of the Jewish law as a condition of the salvation brought by Christ. They knew that the Apostle strongly denounced their teaching as subversive of the Gospel. And they supposed that by earnestly preaching Christ and winning converts, and thus raining influence in the Church, they would annoy Paul and make him feel more keenly the confinement which limited his effective opposition to them.
Affliction: usually, external hardship. Here and in 2Co 2:4 it denotes severe inward sorrow caused by the unworthy conduct of Christians.
This implies that to Paul such conduct was hardship as real as actual persecution.
Notice the contrast between the friends who know, their action being based on truth and reality, and the opponents who suppose but who labour, as Php 1:18 will show, under delusion.
Php 1:18. What then? literally, for why? same words in Rom 3:3. They support, under the form of a startled question, or seek support for, something foregoing. Paul has just said that even his opponents, speaking with mercenary motives, nevertheless announce Christ. This assertion he will now strengthen.
In every way: expounded in detail by the following words.
Pretence: as a cloak concealing the real motive.
In truth: the apparent corresponding with the real. Paul supports the assertion in Php 1:17 by saying that it only amounts to this, that in every variety of mode, some being actually what it seems to be, and some a mask covering most unworthy aims, Christ is nevertheless announced. The second repetition of this last thought reveals its large place in Pauls thoughts about the various motives of the preachers at Rome. In this great fact Paul has present joy: and future joy awaits him, for reasons which he proceeds to give. Thus did his opponents fail. They thought, by propagating a Gospel which he condemned, to make his fetters more painful. Their efforts caused him joy, and gave him a hope of still further joy to come.
We have seen that Php 1:15 implies teaching about Christ and the Gospel by Pauls opponents quite different from his own. We naturally ask, How could Paul expect from such teaching good results? In very different language does he speak of opponents in Gal 5:12; 2Co 11:15. An answer is not far to seek. Efforts to lead astray Pauls converts could do nothing but harm, and were therefore denounced in strong terms. But the words preach Christ suggest that the activity of the adversaries at Rome was directed chiefly to those outside the Church. Such activity would at least spread the name of Christ, and might open a way for purer teaching. Possibly also, in accordance with the calmer tone which breathes throughout the letters written in prison, Pauls maturer thought may have detected a better side even in teaching which aroused his indignation while engaged in active labour in the face of many enemies. His joy reminds us that very imperfect teaching may be better than no teaching, and warns us not to despise imperfect forms of Christianity. Probably the worst form of it is better than the best non-Christian teaching.
Such are the tidings about himself which Paul sends to his readers. His imprisonment has brought the name of Christ into influential circles which otherwise it could hardly have reached; and the bondage of one preacher has opened the lips of many. It is true that some of these are moved by ill-will. They think by their activity to make the prisoners chain more galling. But by preaching Christ they are doing good. So completely have they missed their aim that their efforts to trouble Paul have caused him abiding joy.
Fuente: Beet’s Commentary on Selected Books of the New Testament
1:12 {4} But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;
(4) He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.
Fuente: Geneva Bible Notes
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" [Note: Swift, p. 241.] illustrates how the principles for effective partnership in the gospel that Paul introduced in Php 1:3-11 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 (Php 1:12-18) and then explained what was happening in the present (Php 1:19-26).
"In spite of the hostility of his enemies outside the church and the evil designs of his detractors within, the apostle is greatly encouraged by one overriding fact: Christ is being proclaimed." [Note: Martin, p. 67.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Paul’s present imprisonment 1:12-18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This verse is a topic sentence for all that follows through Php 1:26. Whenever Paul wrote, "I want you to know," he introduced something important (cf. 2Co 13:6; 2Ti 3:1).
His readers could very understandably have concluded that Paul’s imprisonment had brought the building of the church of Jesus Christ to a standstill, or at least slowed its progress significantly. However the apostle announced that this had not happened. Rather his imprisonment was resulting in the advancement of God’s program. In relation to the progress of the gospel, Paul’s imprisonment was really a good thing, a positive situation.
"The same God who used Moses’ rod, Gideon’s pitchers, and David’s sling, used Paul’s chains." [Note: Wiersbe, 2:67.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 3
HOW THE PHILIPPIANS SHOULD THINK OF PAUL AT ROME.
Php 1:12-20 (R.V.)
HAVING poured out his feelings about those dear friends and children in the Lord at Philippi, the Apostle recognises corresponding feelings on their part towards him. These. must naturally be feelings of anxiety to know how it was with him in body and spirit and how far he had been protected and sustained amid the dangers and sorrows of a prisoners lot. On this then he is glad to be able to give them good tidings. He can do so, because he is in the hands of a wonder-working Lord, who turns the shadow of death into the morning. Hence his history as well as theirs (Php 1:11) is moving towards the glory and praise of God.
The Apostles affairs had seemed to be full of trial to himself, all the more that they bore so discouraging an aspect towards the cause to which he was devoted. He had been for years a prisoner. The work of preaching to the Gentiles the unsearchable riches of Christ had been stopped, except as the narrow opportunities of a prisoners life offered scant outlets for it. He had, no doubt, his own share of experiences tending to depress and embitter: for in his day philanthropy had not yet done much to secure good treatment for men situated as he was. Still more depressing to an eager soul was the discipline of delay, the slow, monotonous months passing on, consuming the remainder of his life, while the great harvest he longed to reap lay outside, uncared for, with few to bring it in. Meanwhile even the work done in Christs name was largely taking a wrong direction; those who under the Christian name preached another gospel, and perverted the gospel of Christ, had a freer hand to do their work. Paul, at least, had no longer the power to cross their path. Ground on which he might have worked, minds which he might have approached, seemed to be falling under their perverting influence. All this seemed adverse-adverse to Paul, and adverse to the cause for which he lived-fitted therefore to awaken legitimate concern; fitted to raise the question why Gods providence should thus depress the heart and waste the life of an agent so carefully prepared and so incomparably efficient.
Most likely these things had tried the faith of Paul himself, and they might distress and perplex his loving friends at Philippi. It was right to feel that these providences were trying; but one might be tempted also to conclude that they were in every sense to be lamented. So much the better it was, therefore, that the Apostle could testify how here also all things were working for good, and in particular were turning out to be for the furtherance of the gospel. This was taking place in two ways at least.
First, Pauls imprisonment had become the means of bringing to the knowledge of the gospel many who were not likely ever to hear of it in any other way; for his bonds had become manifest in Christ in the Praetorium, and in all other places. The precise meaning of the several words here used has become matter of discussion; but the general result is much the same whatever view is taken of the matters debated. The word translated “palace” in the Authorised Version (Marg. Caesars Court) may perhaps refer to the quarters of the guard, in the immediate neighbourhood of the palace. Prisoners whose cases were in a special manner reserved to the Emperor were sometimes confined there. And Paul, whether actually confined there or not, must have come into contact with the troops stationed there, for we know he had been delivered to the captain of the Act 28:16. Then the “all others” (Marg. of A.V) may probably mean the rest of the Emperors household, {comp. Php 4:22} and would naturally be connected with it in the minds of men, so that a mere indication like this was enough. For, in a military system such as that of the Empire was, the soldiers and officers of the guard formed an important part of the household. That household, however, was an immense affair, including hundreds or even thousands of persons-mostly freedmen or slaves, performing all sorts of functions.
Paul, then, in charge of the guard, coming in contact with individuals belonging to the various reliefs which successively had him in custody, spoken of as one reserved to the judgment of the Emperor himself, became known throughout the quarters of the guard, and to persons of the household of every rank and class. In point of fact we know and can prove from evidence external to the Bible that a few years later than this (perhaps even earlier than this) there were members of the household who were Christians. Before the end of the century a branch of the family which then occupied the imperial throne seems to have joined the Church, perhaps through the influence of a Christian nurse, who is commemorated in an inscription still preserved.
But how did his bonds “become manifest in Christ”? The words no doubt mean that he became known extensively as a man whose bonds, whose imprisonment, was for his adherence to the name and doctrine of Jesus Christ. Let us consider how this would come about.
There might, at first, be universal indifference with reference to the cause of this prisoners confinement. When his character and statements led to some curiosity about him, men might find it difficult to understand what the real nature of this mysterious case could be. For while the charge, whatever form it took, was not yet a common one, we may be very sure that the man struck people as profoundly different from ordinary prisoners. For ordinary prisoners the one thing desirable was release; and they employed every artifice, and exhausted every form of influence and intrigue, and were prepared to sacrifice every scruple, if only they could get free. Here was a man who pleaded for truth; his own freedom seemed to be quite secondary and subordinate. So at last men came to an understanding, more or less, of the real cause of his bonds. They were bonds for Christ. They were the result of his adherence to the faith of Christs resurrection, and to the truths which that great event sealed. They were connected with a testifying for Christ which had brought him into collision with the authorities of his own nation, which had set on Jews “everywhere” to “speak against” him. {Act 28:22} And in his imprisonment he did not lay down his testimony, but preached with all his heart to every man who would hear him. This state of things dawned upon mens minds, so far as they thought about him at all; it became clear; it was “manifest in the Praetorium, and to all the others.”
One influence was at work which would at least direct attention to the case. There were certain Jews in the household; there were also Jews in Rome who made it their business, for their worldly interest, to establish connections in the household; and about this time Jewish influence rose to the person, nearest to Nero himself. There was therefore a class of persons in the household likely to feel an interest in the case. And on these most likely the influence of Jewish religious authorities would be exerted to produce an unfavourable opinion of Paul. It would be felt desirable that the Jews of the household should think of Paul as no loyal Jew, as a seditious person, and of his opinions as not legitimately pertaining to Jewish religion-as a religious belief and practice which Judaism repudiated and denounced. Thus, while Pauls case might begin to influence the guard, because members of it were personally in contact with him, in the rest of the household there was a class of persons who would feel an interest in discussing his case. One way or another, some impression as to the peculiar character of it was acquired.
Now think how much was done when some view of the real nature of Pauls bonds had been lodged in the minds of these men. Think what an event that was in the mental history of some of these heathens of the old world. Paul was, in the first place, a man very unlike the ordinary type of movers of sedition. It seemed that his offence stood only in religious opinions or persuasions; and that itself, precisely in Neros days, was a little singular to figure as the ground of political imprisonment. He was persecuted and endangered for his faith, and he neither denied nor disguised that faith, but spent all possible pains in proclaiming it. This was new. He had a faith, resting professedly on recent facts, which he proclaimed as indispensably necessary to be received by all men. This was new. He seriously told men, any man and every man, that their welfare must be attained through their being individually transformed to a type of character of the unworldliest type; he could press that alike on sordid Jews and gay young officers. This was new. He was a man who, in place of the ordinary anxieties and importunities of at prisoner, was ever ready to speak and plead in behalf of Christ that singular young Jew who had died thirty years before, but whom Paul affirmed to be alive. And in all this, however it might strike one as foolish or odd, there were tokens of an honesty, a sanity, and a purity that could not be explained away. All this struck men who stood near the centre of a world falling many ways into moral ruin, as something strange and new. Pauls own explanation of it was in the one word “Christ.” So his bonds were manifest in Christ.
A few of them might have heard previously of Christianity as a new and a malignant superstition. But another conception of it reached them through the bonds of Paul. This imprisoned man was a fact to be accounted for, and a problem to be solved. In him was an influence not wholly to be escaped, an instance that needed a new interpretation. Many of them did not obey the truth, some did; but at least something had become manifest that could not easily be got rid. of again, -the beginning, in their case, of that leaven which was eventually to revolutionise the thinking and feeling of the world. Remember also that most of these were men to whom Paul at liberty, speaking in synagogues and the like, would have found no access, nor would he have come near the circles to which their influence extended. But now, being imprisoned, his bonds became manifest in Christ.
Thus does it often come to pass that what seems adverse proves to be on our side. Fruit is not always borne most freely when the visible opportunities of labouring are most plentiful. Rather the question is, how the opportunities given are employed, and how far the life of the labourer bears witness of the presence and power of Christ.
But besides the direct impression on those who were outside, arising from the fact of Pauls imprisonment, it became the means of stimulating and reinforcing the labours of other Christians (Php 1:14). It is not hard to see how this might be. From Pauls bonds, and from the manner and spirit in which they were borne, these brethren received a new impression as to what should be done and what should be borne in the service of Christ. They were infected with the contagion of Pauls heroism. The sources of Pauls consecration and of his comfort became more real to them; and no discouragement arising from pain or danger could hold its ground against these forces. So they waxed confident. While dangers that threaten Christians are still only impending, are still only looming out of the unknown future, men are apt to tremble at them, to look with a shrinking eye, to approach with a reluctant step. Now here in the midst of those Roman Christians was Paul, in whom were embodied the trouble accepted and the danger defied. At once Christian hearts became inspired with a more magnanimous and generous spirit. Wherever dangers and hardships are endured, even apart from Christianity, we know how prompt the impulse is to rush in, to give help, and to share burdens. How much more might it be so here.
Not that the impulse to evangelistic earnestness, arising from Pauls presence in Rome, was all of this kind. It was not so. Some preached out of good will, in full sympathy with the spirit that animated Pauls own labours and sustained him in his trials. But some preached Christ out of envy and spite, and supposed to add affliction to his bonds. How are we to fit this into our notions of the Primitive Church?
The truth is that, ever since the gospel began to be preached, unworthy motives have combined with worthier in the administration and professed service of it. Mixture of motive has haunted the work even of those who strove to keep their motives pure. And men in whom lower motive and worse motive had a strong influence have struck into the work alongside of the nobler and purer labourers. So if has pleased God to permit; that even in this sacred field men might be tried and manifested before the judgment of the great day; and that it might be the more plain that the effectual blessing and the true increase come from Himself.
More especially have these influences become apparent in connection with the divisions of judgment about Christian doctrine and practice, and with the formation of parties. The personal and the party feelings have readily allied themselves, in too many men, with a self-regarding zeal and with envy or spite. And where these feelings exist they come out in other forms besides their own proper colours and their direct manifestation. More often they find vent in the way of becoming the motive power of work that claims to be Christian-of work that. ought to be inspired by a purer aim.
There were, as we all know, in the Church of those days powerful sections of professed believers, who contested Pauls apostleship, questioned his teaching, and wholly disliked the effects of his work. Perhaps by this time the strain of that conflict had become a little less severe, but it had not wholly passed away. We call these persons the Judaisers. They were men who looked to Jesus Christ as the Messiah, who owned the authority of His teaching, and claimed interest in His promises. But they insisted on linking Christianity to Jewish forms, and rules, and conditions of law-keeping, which were on various grounds dear and sacred to them. They apprehended feebly the spirituality and Divineness of Christs religion; and what they did apprehend they wished to enslave, for themselves and others, in a carnal system of rules and ritual that tended to stifle and to bury the truth. With this there went a feeling towards Paul of wrath, fear, and antipathy. Such men there were in Rome. Possibly there might even be a Christian congregation in the city in which this type prevailed. At any rate, they were found there. Before Pauls coming no very remarkable nor very successful efforts to spread abroad the gospel in that great community had been going on. But Pauls arrival made men solicitous and watchful. And when it was seen that his presence and the enthusiasm that gathered round him were beginning to give impulse and effect to the speaking of the word, then this party too bestirred itself. It would not-could not-op-pose the carrying of the message of Christ to men. But it could try to be first in the field; it could become active, energetic, dexterous, in laying hold of inquiring and susceptible persons, before the other side could do so; it could subject Paul to the mortification, the deserved mortification, of failure or defeat, so far as these would be implied in his seeing the converts going to the side which was not his side. Evangelistic zeal awoke on these terms, and bestirred itself. And sheaves that in other circumstances might have lain untended long enough, were gathered now.
This very same spirit, this poor and questionable zeal for Christ, still works, and does so plentifully. The activities of Churches, the alertness of mission societies and agencies, still partake, in far too many instances, of this sinister inspiration. We ought to watch against it in ourselves, that we may overcome the evil and grow into a nobler temper. As regards others, we may, in special cases, see the working of such motives clearly enough, as Paul saw them at Rome. But usually we shall do well, when we can, to impute the work of others to the better side of their character; and we may do so reasonably; for as Christian work is far from being all of it so pure and high as we might desire, on the other hand, the lowly and loving temper of Christs true followers is very often present and operative when it is not easy for us to see it. Let us believe it, because we believe in Him who worketh all in all.
Now the Apostle, looking at this, is glad of it. He is not glad that any men, professing Christ, give way to evil and unchristian tempers. But he is glad that Christ is preached. There were cases m which he vehemently contended with such persons-when they strove to poison and pervert Christians who had learned the better way. But now he is thinking of the outside world; and it was good that the making known of Christ should gather strength, and volume and extension. And the Apostle knew that the Lord could bless His own message, imperfectly delivered perhaps, to bring thirsty souls to Himself, and would not fail in His unsearchable wisdom to care for those who came, and to lead them in the ways He thought best. Let Christ be preached. The converts do not belong to the denominations, but first of all to Christ. Neither is it appointed that the denominations shall permanently hold those whom they bring in; but Christ can hold them, and can order their future in ways we cannot foretell.
It is not true that the preaching of Christ serves no purpose and yields no fruits, in cases where it is not carried on in the right or the best spirit. Indeed, God honours the pure, loving, lowly hearts, which He has Himself cleansed; they are appropriate agents for His work, and often receive a special blessing in connection with it. But God is not tied up to give no success to men acting under wrong motives: at least, if we are not to say He gives the success to them, yet in connection with them He is well able to take success to Himself. Through strange channels He can send blessings to souls, whatever He gives or denies to the unworthy workmen. But perhaps the success which attends such preachers is not remarkable nor very long continued. Souls truly gathered in will soon get beyond their teaching. At any rate, it is a poor business to be serving Christ upon the devils principles. It cannot be good for us-whatever good may sometimes come thereby to others. Let us purge ourselves from such filthiness of the flesh and of the spirit.
“Christ is preached.” How glad the Apostle was to think of it! How he longed to see more of it, and rejoiced in all of it that he saw! One wonders how far the thoughts and feelings associated with these words in Pauls mind find any echo in ours. Christ is preached. The meaning for men of that message, as Paul conceived it, grew out of the anguish and the wonder of those early days at Damascus, and had been growing ever since. What might Christ be for men?-Christ their righteousness, Christ their life, Christ their hope; God in Christ, peace in Christ, inheritance in Christ; a new creature, a new world; joy, victory-above all, the love of Christ, the love which passes knowledge and fills us with the fulness of God. Therefore also this was the burning conviction in Pauls soul-that Christ must be preached; by all means, on all accounts, Christ must be preached. The unsearchable riches of Christ must be proclaimed. Certainly, whoever might do or not do, he must do it. He was to live for nothing else. “I Paul am made a minister of it.” “Woe is unto me if I preach not the gospel.”
Lastly, as to this, not only does he rejoice that Christ is announced to men, but he has an assurance that this shall have a happy issue and influence towards himself also. What is so good for others shall also be found to contribute an added element of good to his own salvation; so good and rich is God, who, in working wide results of Divine beneficence, does not overlook the special case and interest of His own servant. This work, from which the workmen would shut Paul out, shall prove to pertain to him in spite of them; and he, as reaper, shall receive here also his wages, gathering fruit unto life eternal.
For it is characteristic of this Epistle {Php 2:17; Php 4:10; Php 4:18} that the Apostle reveals to his Philippian friends not only his thoughts concerning the great objects of the gospel, but also the desires and hopes he had about his own experience of deliverance and well-being in connection with the turns and changes of progressive providences. Here, it is as if he said: “I confess I am covetous, not a little covetous, to have many children in Christ; I would fain be a link in many a chain of influences, by which all sorts of persons are reached and blessed in Christ. And here where I sit confined, and am also the object of envy and strife that are solicitous to baffle me, I can descry ties forming between my influence in my prison and results elsewhere with which I seem to have little to do. I can claim a something of mine, granted me by my Lord, in the Christianity of those who are kept far from me, and taught perhaps to doubt and dislike me. If I in my prison experience can but live Christ, then all sorts of effects and reactions, upon all sorts of minds, will have something in them that accrues as fruit to Christ-and something also that accrues as my Lords loving recognition of me. Only do you pray-for this is a great and high calling-pray, you who love me, and let the Lord in answer plentifully give His Spirit; and then, while I lie here in the imprisonment which my Lord has assigned to me, and in which He vitalises me, oh how fruitful and successful shall my life be; what gain and wealth of salvation shall be mine! There shall be fruit for an Apostle still, coming in ways I cannot follow; and in it, and with it, the confirmation and deepening of my own eternal life. It shall turn to my salvation.”
So the eager Apostle, caged and cabined, triumphed still in Christ, assured that there was a way of dealing with his Lords will, discouraging as that might seem, in which it would reveal both enlargement for the Kingdom and the most loving enrichment also for himself.
This is a commonplace of Christianity. Christians trust in Christ to cause all to work for good. They know He can impart His most precious gifts through what seem adverse providences. But it is a memorable embodiment of this conviction that meets us in the Apostles confidence, that when Christs providence outwardly stops his work, it not the less pertains to Christs wisdom to continue and extend his usefulness. The applications of the same principle to various cases in which Christians are trained through disappointment are inumerable. But mostly, even when, in a way, we are open to the lesson, we take it too easily. We forget that here also it is Christlike life and life in Christ that proves so fruitful and so happy. We do not apprehend how great a thing it is-what prayer it asks-what supply of the Spirit of Jesus Christ. For the Apostle, as we learn from what presently follows, this blessing came in the line of “earnest expectation and hope.” It was not an exceptional effort of faith which awoke in him so firm a confidence about his circumstances at Rome, and was rewarded so manifestly. His whole life was set on the same key. He applied to that Roman experience the same mode of view which he strove to apply to every experience. This was his expectation-he was on the outlook for it-and this his hope, that not only in one great crisis, but all along his pilgrimage, his life should eventuate one way-should shape into glory to Christ. His whole life must turn out to be a loving, believing, effectual manifestation of the greatness and goodness of Christ. This was what rose before his mind as Success in Life. His thoughts, his prayers turned this way. As some mens minds turn spontaneously to money, and some to family prosperity, and some to fame, and some to various lines of recreation or of accomplishment, so Pauls turned to this. And in this world of failure and disappointment, success welcomed him and gladdened him. His would have been the nobler life even if its expectation had been disappointed. But this is the life which cannot fail, because God is in it.
There is a great admonition here for all of us who profess to be followers of Christ. Our line of service may not be so emphatically marked out for distinction, for special and exceptional eminence of doing and suffering, as Pauls was. But for every believer the path of service opens, however commonplace and undistinguished its scenery may be. And in some of its stages it takes, for all of us, the peculiar character, it assumes the distinguishing features which mark it out as Christian. Here, in Paul, we see the spirit that should inspire service, should make thee strength, the peculiarity, the success of it, should be the quickening and gladdening influence of its efforts and its prayers. This ought to be for us also the longing outlook and the hope.
Let us note also, before we pass on, that the Lords personal kindness to ourselves is matter of legitimate rejoicing and legitimate desire. That may be gathered from almost every verse. There have been persons who conceived that a true Christian is to be so occupied with the thought of Gods glory and wills or so occupied with the weal of others, as to have no personal desires or interests at all. This is a mistake. One of the most intimate and special channels in which the glory of God and the revelation of it are secured, is in the expression of His good will to His childs own heart. This is the privilege of faith, to cherish the expectation that His glory and our good are to agree well together. Only, as to the latter, let us leave it to Him how it is to come to pass; and then it will come divinely and wonderfully. “The Lord is my shepherd, I shall not want.”