Exegetical and Hermeneutical Commentary of Philippians 1:20
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.
20. According to ] He describes this “supply of the Spirit” by its longed for and expected results, which would thus prove the test “according to” which it would be known as present.
earnest expectation ] Lit., “ waiting with outstretched head ”; one forcible word in the Greek. It occurs here and Rom 8:19.
ashamed ] I.e. practically, disappointed; as often in Scripture language. See Psa 25:3; Zec 9:5; Rom 5:5; Rom 9:33; 2Ti 1:12.
boldness ] More precisely, boldness of speech. See Eph 3:12; Eph 6:19, and notes in this Series. He looks to “the supply of the Spirit” to maintain in him an unwavering testimony to the Lord and His truth. Cp. Joe 2:28 with Act 2:17-18; 1Co 12:3. Such testimony might or might not be literally verbal; but it would be utterance, whether in speech or act.
in my body ] The body is the spirit’s vehicle and implement in action upon others. See Rom 12:1, and note in this Series; and cp. 2Co 4:10. The impression made on others, the “magnification” of Christ in the view of others, “whether by means of life or by means of death,” would have to be effected through bodily doing or suffering.
by life, or by death ] We gather hence, and from Php 2:23, that the Epistle was written at a time of special suspense and uncertainty, humanly speaking, regarding the issue of the Apostle’s trial. See further just below.
Fuente: The Cambridge Bible for Schools and Colleges
According to my earnest expectation – The word used here occurs but in one other place in the New Testament; see it explained in the notes at Rom 8:19. The earnest desire and hope which Paul had was not, primarily, that he might be released; but it was that, in all circumstances, he might be able to honor the gospel, living or dying. To that he looked as a much more important matter than to save his life. Life with him was the secondary consideration; the main thing was, to stand up everywhere as the advocate of the gospel, to maintain its truth, and to exhibit its spirit.
That in nothing I shall be ashamed – That I shall do nothing of which I shall have occasion to be ashamed. That in these heavy trials, I may not be left to deny the truth of the Christian religion; that, even before the emperor, I may maintain its principles; and that the dread of death may not lead me to do a dishonorable thing, or in any way so to shrink from an avowal of my belief, as to give me or my friends occasion of regret.
But that with all boldness – By my speaking the truth, and maintaining my principles with all boldness; see the 2Co 7:4 note; Eph 6:19-20 notes.
Christ shall be magnified – Shall be held up to the view of man as the true and only Saviour, whatever becomes of me.
Whether it be by life – If I am permitted to live. He was not yet certain how the case would terminate with him. He had not been put on his trial, and, whether that trial would result in his acquittal or not, he could not certainly know. But he felt assured that, if he was acquitted, the effect would be to honor Christ. He would ascribe his deliverance to his gracious interposition; he would devote himself with new ardor to his service; and he felt assured, from his past efforts, that he would be able to do something that would magnify Christ in the estimation of mankind.
Or by death – If my trial shall result in my death. Then, he believed he would be able to show such a spirit as to do honor to Christ and his cause. He was not afraid to die, and he was persuaded that he would be enabled to bear the pains of death in such a manner as to show the sustaining power of religion, and the value of Christianity. Christ is magnified in the death of Christians, when his gospel is seen to sustain them; when, supported by its promises, they are enabled to go calmly into the dark valley; and when, in the departing moments, they confidently commit their eternal all into his hands. The effect of this state of feeling on the mind of Paul must have been most happy. In whatever way his trial terminated, he felt assured that the great object for which he lived would be promoted. Christ would be honored, perhaps, as much by his dying as a martyr, as by his living yet many years to proclaim his gospel. He was, therefore, reconciled to his lot. He had no anxiety. Come what might, the purpose which he had most at heart would be secured, and the name of the Saviour would be honored.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:20
According to my earnest expectation and my hope
Pauls expectation
I.
Paul had as expectation.
1. This seems natural if we regard his character and temper.
(1) He was a warm-hearted man, an intellectual man, a man, moreover, whose natural gifts had not been cramped but had a healthy development, and who had healthy cravings. While he did not think more highly of himself than he ought, neither did he think more meanly.
(2) He was a born leader, not fitted for service so much as for rule: finding few or none with dignity enough to compel his homage. A man of ambition, with a splendid secular career before him.
2. When Jesus spoke to him Paul found a Master, and at once a new object of expectation and hope was found.
II. The expectation was that Christ would be magnified in him.
1. Notice the change of self-estimate. Had Paul joined some secular cause he would have regarded himself as conferring a favour: but when he joined the Church he only congratulated himself on finding mercy. This self-abnegation was because he found Christ all in all.
2. He expected that Christ would be magnified in his body: it seems more natural for us to think his spirit. But the body is the manifestation of the spirit. In the spirit Christ is felt, in the body He is seen. If the life is degraded Christ is not in the spirit.
3. He expected that Christ would be magnified in his body irrespective of time or circumstance, life or death. Christs grace is sufficient for this.
III. Of this expectation he was not ashamed but entertained it boldly.
1. Some Christians feel ashamed of a bold, vigorous magnification of Christ. What will the world say?
2. Some Christians feel afraid to magnify Christ. What will the world do? (A. J. Bamford, B. A.)
Pauls Expectation
I. Expectation and hope are words which connect the heart with the future.
II. No power can so light up the future and throw over it the hues of immortal beauty as childlike trust in God.
III. The unexpectant and hopeless man is living only half a life; but he who is living on false hopes and expectations is wasting life.
IV. It is right that the body should be turned to moral account. Christ purchased the whole man. The passions are not to have their own wild way. The blood is not to be the master of the man.
V. The possibility of being ready for life or death. (J. Parker, D. D.)
Christ magnified
I. Every bad man is an injury to creation. God may, it is true, overrule this for the general good. If an unholy man has been of any service he has been made so in spite of himself; he never designed it or desired it. If he has, like a lighthouse, served as a warning to others, that is Gods work. Every good man is useful and aims to be. But how is a good man to be useful.
I. By magnifying Christ.
1. Christ is the most splendid object in existence.
(1) He is highly thought of in heaven. There He is seen as He is.
(2) He is highly thought of in hell. The destruction of the lost comes from His presence and glory.
(3) But while heaven and hell in different ways acknowledge the greatness of Christ there are men on earth who entertain the lowest thoughts of Him, although it was on earth that He displayed His love. But there is a rapidly increasing number who count all things loss for the excellency of the knowledge of Him.
2. While speaking of magnifying Christ it is proper to be reminded that there are some who do all they can to diminish Him.
(1) Such are they who deny him.
(2) But there are some who injure Christ though they deny Him not. They lessen Him as to the Divine dignity of His person, the magnitude of His work, the merits of His sacrifice.
(3) There are those who magnify themselves under the pretence of magnifying Christ.
3. But while some dishonour Christ there are others who magnify Him. How?
(1) Not by making Christ appear greater than He is–that is impossible. The highest created mind has never set conceived that He is so great as He is.
(2) Not by a thoughtless chiming upon His name or by the use of a few phraseologies; but–
(3) By receiving in the letter the truths respecting His incarnation, teaching, death, etc., and the spirit of those truths which give brightness to the intellect, love of righteousness to the heart, vigour and grace to the character, and bind the soul to the Infinite.
4. It was thus that Paul magnified Christ. Not only was the Christian system as a whole confirmed in Him, but its distinguishing doctrines.
(1) That God is willing to pardon the chief of sinners.
(2) That the power of God can make the greatest sinner ask for mercy.
(3) That by the grace of God the greatest sinner may find mercy and be transformed into the greatest saint, apostle, missionary.
II. In order to magnify Christ all the circumstances of our life must be subservient to that end.
1. Our active services.
2. Our afflictions.
3. Our life and conduct.
4. Our death. (Caleb Morris.)
The Savior magnified in His people
I. How Christ is magnified in the Christians life. To magnify is to make great, or to celebrate existing greatness. In the second sense only can Christ be magnified. Christ is magnified–
1. In the conversion of His people.
2. In their sanctification.
3. In their devoted labours in His cause.
4. In their trials and sufferings.
5. In the abiding results which their services secure.
II. How Christ is magnified in the Christians death.
1. By raising his soul above the dread which it naturally inspires.
2. By abiding hopes and consolations in his death.
3. Through the influence which his death exerts on those who survive.
Conclusion: Our theme ought to lead us–
1. To see the power and glory of the Saviour.
2. The characters to whom only the text applies.
3. The grand aim of the Christian ministry.
4. That the Christian need not be painfully anxious about the events, of life. (J. Burns, D. D.)
Christ made great
I. How is this principle manifested. As God of course He cannot be made great; only in His mediatorial character. In this He is made great.
1. By God the Father (Php 2:10).
2. By the angels. They did so when He was on earth. They do so in heaven.
3. By every individual partaker of His great salvation; by Paul and us.
(1) In our firm belief of His vicarious sacrifice.
(2) In our self humility.
(3) In unshaken confidence.
4. In earnest evangelism.
5. In hopeful death.
II. In what does its excellency appear.
1. This is all mens moral obligation.
2. The God greatest moral excellence.
3. The only right principle of action.
4. Because always honours it. (N. M. Harry.)
Earnest expectation
Found only here and in Rom 8:19. It means the waiting with the head raised, and the eye fixed on that point of the horizon from which the expected object is to come. What a plastic representation! An artist might make a statue of hope out of this Greek term. (J. Hutchison, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Earnest expectation] He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, , to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified – his person, nature, doctrine, &c., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
According to my earnest expectation and my hope; he allegeth and explaineth the ground and certainty of his knowledge and persuasion of his enemies disappointment, and all succeeding well with him, trusting
in the living God, 1Ti 4:10, who in all death-threatening afflictions hath upon his word engaged himself to support all those that hope in his mercies, Psa 33:18,19; 37:7,9; Psa 147:11. Then be sure, when his sincere servants, assisted by his Spirit, wait for his deliverance with their necks stretched out, (as the word here notes), being raised from past experience, intensely and wistly looking for his appearance, shall be able each to say as the apostle intimates.
That in nothing I shall be ashamed; negatively, he shall not be left to do any thing which may justly bring him under reproach. His well-grounded hope would not make him ashamed. Rom 5:5, with Rom 8:25; but upon this account he shall have wherewith to answer him that should reproach him, Psa 119:41,42,46; Lu 9:26; 2Ti 1:12.
But that with all boldness; positively, that he should continue constant in a courageous owning of the truth, and acknowledging of his Lord every way, whether he was delivered from or to death.
As always, so now also Christ shall be magnified in my body, whether it be by life, or by death; as in the former years of his ministry he had been supported, yea, and victorious, in freely speaking for Christ, preaching and defending of his gospel, Act 9:27; Act 14:3, with as much courage as any other, Act 4:13,29,31, with 2Co 11:21; Gal 6:17; so now he was humbly confident, in his present sad circnmstances, Christ should be magnified, (not that himself can become greater), i.e. before men, his glory should be rendered greater and more illustrious, and acknowledged with praise, whether he lived or died, Rom 14:8; yea, in the earthen vessel of his body, 2Co 4:11, (about which he was not solicitous, having resigned it entirely to Christ), either in his enlargement and preaching of the doctrine of Christ, or in his being offered up and sealing it by his martyrdom.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. According to my earnestexpectationThe Greek expresses, “expectation withuplifted head (Lu 21:28)and outstretched neck.” Ro8:19 is the only other place in the New Testament that the wordoccurs. TITTMANN says, inboth places it implies not mere expectation, but theanxious desire of an anticipated prosperous issue in afflictivecircumstances. The subject of his earnest expectation whichfollows, answers to “my salvation” (Php1:19).
in nothing I shall beashamedin nothing have reason to be ashamed of “my workfor God, or His work in me” [ALFORD].Or, “in nothing be disappointed in my hope, butthat I may fully obtain it” [ESTIUS].So “ashamed” is used in Ro9:33.
all boldness“all”is opposed to “in nothing,” as “boldness” is theopposite to “ashamed.”
so now alsowhen “mybody” is “in bonds” (Php1:17).
Christnot Paul, “shallbe magnified.”
life, or by deathWhateverbe the issue, I cannot lose; I must be the gainer by the event. Paulwas not omniscient; in the issue of things pertaining to themselves,the apostles underwent the same probation of faith and patience aswe.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
According to my earnest expectation and [my] hope,…. These words are so placed as that they may refer both to what goes before and what follows after; and the sense be either that the apostle had earnest expectation and hope, even a strong confidence of his salvation, or deliverance from his confinement; and also of his having an interest in the prayers of the saints, and that hereby a supply of the Spirit would be given him; for as he knew and was sure that his God would supply the wants of others, he had great reason to believe he would supply his own; and especially since he had been told by Christ that his grace was sufficient for him: or as in connection with what follows; he had a full persuasion that he should not be put to shame on any account;
that in nothing I shall be ashamed; not of his hope, neither the grace of hope, which makes not ashamed; nor the object of hope, Christ Jesus; nor the thing hoped for, eternal life and happiness, or any of the above things about which this grace was conversant; nor of his reproaches and sufferings for the sake of Christ and his Gospel, which he esteemed as an honour to him, as jewels in his crown, as chains of gold about his neck, and as great riches; nor of the Gospel which he preached, so as to retract and deny it, drop the whole, or conceal any part of it, lay down his profession of it, or cease to preach it: “but” his earnest desire and his firm hope and faith were,
[that] with all boldness, as always; that as he had, so he should continue to use boldness in the exercise of faith at the throne of grace, come with freedom thither, and stand before God with intrepidity, through the blood and righteousness of his Son; and that as he had met with afflictions and sufferings for Christ’s sake, with cheerfulness and an undaunted spirit, none of these things had moved him, so he believed he never should; and that as he had all along, throughout the whole course of his ministry, preached the Gospel with plainness, openness, and freedom, without any guise or reserve, and that with an holy courage and boldness in the face of all opposition;
[so] now also Christ shall be magnified in my body; for this being Christ’s, his great concern was to glorify him in it; and though it was a poor, weak, and crazy body, yet rich treasure being put into this earthen vessel, Christ had been greatly magnified, extolled, and made very high in it; never was there, as the apostle, such a magnifier of Christ, by preaching him in the transcendent glories of his person as the Son of God, in the riches of his grace as Mediator, in all his offices of prophet, priest, and King; and particularly in the justification and salvation of men, where he made him to be all in all. Christ was also magnified by him, by his life and conversation, which influenced by his grace, was in obedience to his will, was directed to his glory, was as became his Gospel, and what adorned his doctrine in all things; and also by enduring such hardships and so great sufferings on his account; the power of Christ was greatly magnified in supporting him under them, and carrying him through them; and as this had been the case ever since he was in the ministry, it being the main thing he had in view, he had a well grounded hope and confidence, that it would ever be so:
whether [it be] by life or by death; that is, should he live longer, should he be delivered from his present confinement, and be spared a little longer among men, he comfortably assured Christ would be magnified by him in his body, and as long as he was in it; for his determination was to preach him and him only, to spend his life in his service, and to seek not his own things, but the things of Christ; or should he be put to death quickly by the order of Nero, he doubted not but Christ would have some glory thereby; he should die calling upon his name with fervency, professing his constant and unshaken faith in him, and sealing the Gospel by his blood, with the greatest cheerfulness.
Fuente: John Gill’s Exposition of the Entire Bible
Earnest expectation (). In Paul alone from (in papyri). See on Ro 8:19 for only other example.
Shall be magnified (). Future passive indicative of , old verb, to make great, from (great). See Ac 19:17.
In my body ( ). See Ro 12:1f. It is harder often to make Christ great in the body than in the spirit.
Fuente: Robertson’s Word Pictures in the New Testament
Earnest expectation [] . Only here and Rom 8:19, on which see note.
Shall be ashamed [] . Rev., better, giving the force of the passive, shall be put to shame.
Boldness. See on Phl 1:8.
Shall be magnified in my body. Through my bodily sufferings Christ shall appear more glorious, and that even if I die.
Fuente: Vincent’s Word Studies in the New Testament
1) “According to my earnest expectation and my hope” (kata ten apokaradokian kai elpida mou) “According to the eager expectation and hope of me.” Paul was an optimist in Christ, surrendered to His will for his life so that he embraced the truth that “all things” (kinds of things) “work together for the good of them that love God, to them that are called according to his purpose,” Rom 8:28.
2) “That in nothing I shall be ashamed” (hoti en oudeni aischunthesomai) “That in not one thing I shall be ashamed .” He had written the Roman brethren that he was “not ashamed” of the gospel of Jesus Christ, Rom 1:14-16. He was about to seal the sincerity of his testimony with his blood, still unashamed. What consistency!! Rom 5:5; Rom 10:11; 2Ti 1:8; 2Ti 2:15; 1Pe 4:16.
3) “But that with all boldness” (all’ en pase parresia) “But in all boldness;” the spirit of a true soldier, faithful steward, obedient servant, 2Co 10:2; Eph 3:12; Heb 4:16; Act 13:46; Act 4:29.
4) “As always” (hos pantote) “As in all things and circumstances; before Felix, Agrippa, the Philippian jailer, and the intellectuals at Mars’ Hill, etc., Act 16:1 to Act 17:34; Act 24:1 to Act 26:32.
5) “So now also Christ shall be magnified in my body” (kai nun megalunthesetai christos en to somati mou) “Even now and hereafter Christ shall be magnified in my body.” What a resolution testimony of bodily commitment to the Lord, even down to old age. There was no “I’ve done my part” attitude held by this or any saint, 1Co 6:19-20; 1Co 9:27; Rom 12:1-2.
6) “Whether it be by life, or by death” (eite dia zoes eite dia thanatou)”Whether through life or through death,” Gal 2:20; 2Co 5:8-13.
It was Coleridge who wrote regarding death: “Death only supplies the oil for the extinguishable lamp of Life.” Joh 8:12.
Fuente: Garner-Howes Baptist Commentary
20 According to my expectation. Should any one object, “From what do you derive that knowledge?” he answers, “From hope.” For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum , ( according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame.
With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “ Christ, ” says he, “ will be magnified in my body, whether by life or by death ” By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (Rom 14:8.) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, (80) when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?
He adds, as always, that they may confirm their faith from past experience of the grace of God. Thus, in Rom 5:4, he says, Experience begets hope.
(80) “ De varier et chanceler;” — “To shift and waver.”
Fuente: Calvin’s Complete Commentary
(20) My earnest expectation.The word is only found here and in Rom. 8:19 (where see Note). It implies an intense and almost painful longing for some crisis, a dulness of suspense lighted up with hope. The phrase is one of the many indications that the joyful and confident tone so often noticed in this Epistle came not from the absence of yearning for the freedom and activity of apostolic life, but from the victory over such longings through faith. Whatever the crisis might be, St. Paul looked eagerly for it.
In nothing I shall be ashamed.The phrase is elsewhere used by St. Paul with especial reference to the shame which comes from hopes disappointed and professions unfulfilled. (See 2Co. 7:14; 2Co. 9:4; 2Co. 10:8. Compare also the quotation from Isa. 28:16 in Rom. 9:33; 1Pe. 2:6.) For (he says) hope (fulfilled) maketh not ashamed (Rom. 5:5). So probably here; he trusts that in the hour of trial the confidence which he has felt and professed of being able to do all things through Christ who strengthenth him (see Php. 4:13) may not come to shameful failure, but may magnify Christ in all boldness of speech. There is a subtle touch of true Christian feeling in the fact that, when he speaks of the chance of failure, he uses the first person: I shall be ashamed; but when of triumph, it is Christ shall be magnified in me. If he fails, it must be through his own fault; if he triumphs, it will be through his Masters strength.
In my body, whether it be by life, or by death.In my body: The phrase is, no doubt, suggested mainly by the idea of deaththe death of a martyr in bodily torture or shame. There is the same connection of idea in 2Co. 4:10 : always bearing about in the body the dying of the Lord Jesus, so that the life also of Jesus may be made manifest in our body. But while the word flesh is used in the New Testament in a bad sense, the body is always regarded as that in which we may glorify God (1Co. 6:20) by word and deed. It is not merely a vesture of the soul, but a part of the true man (1Th. 5:23), having membership of Christ, and being the temple of the Holy Ghost (1Co. 6:15-19). In this passage the whole idea is of Christ in him; hence his body is spoken of as simply the tabernacle of the indwelling presence of Christ, and devoted only to magnify Him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. According Confidently looking out upon the future, the apostle expects, just as he hopes, that in nothing in no point or thing to which his life has been devoted shall he be ashamed; brought to shame through any failure on his part. Its opposite is, Christ shall be magnified in my body, to which he will contribute by all boldness of speech and conduct. His opponents could not prevent that in his body, in one way or the other, either by his life or his death, would the kingdom of Christ among men be advanced, and so could not destroy his joy or defeat his salvation. To magnify Christ had always, hitherto, been the grand purpose of his life, and so now also, in the present crisis, in a closer imprisonment, under the detractions of brethren, and in the growing savageness of the emperor Nero, when perils are thickening around him, does he hope to magnify him in his body, whether by life, or by death: if by life, through preaching; if by death, through an impressive martyrdom.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘According to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death.’
As he faced his future not a shadow of doubt now crossed his mind. He had come through to a position where he was totally confident that nothing that happened to him would be to his shame (in God’s eyes), or to the shame of his message, as he faced his trial, whether it be his release to fight on having given a good confession, or his execution (shameful in the eyes of men) which would result in his triumphant vindication before the throne of God. Either way his concern was that Christ should be magnified through his weak earthly body. As he had said elsewhere, ‘we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not of ourselves’ (2Co 4:7).
‘As always, so now –.’ What a ringing testimony Paul had. As he looked back on the past he could confidently claim that he had not failed Christ but had ‘always’ boldly proclaimed His Name. That was why he was so confident that he would ‘now’ not fail Christ at the final hurdle.
The idea of being ‘put to shame’ is very much a Scriptural one found constantly throughout the Psalms and in Isaiah and Jeremiah, where it is also constantly paralleled with the idea of vindication (e.g. Psa 34:3-5; Psa 35:26-27; etc). Not to be put to shame was to be vindicated. Compare also John’s reference to those who in contrast would be ‘ashamed before Him at His coming’ (1Jn 2:28), and Jesus’ own words, ‘whoever will be ashamed of Me and of My words —, of him also will the Son of Man be ashamed when he comes in the glory of the Father with the holy angels’ (Mar 8:38; Luk 9:26). Paul knew that he would not be put to shame in this way because he himself was not ashamed to confess Christ whatever the consequences, with the result that he knew that Jesus Christ would openly ‘confess him before the Father’.
The word for ‘earnest expectation’ indicates an earnest stretching forward to see what lay ahead (compare Php 3:13), and importantly was accompanied by ‘hope’ (expectant certainty). He had no doubts about the fact that his future was in God’s hands. And it was this that gave him the certainty that, whether he faced life or death, it would result in a bold confession which would magnify Christ. For as he looked ahead the one thing that mattered to him most was that Christ would be magnified.
Fuente: Commentary Series on the Bible by Peter Pett
Php 1:20. With all boldness, With all openness, or in the most public manner. See Joh 7:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:20 . It will prove salutary for me in conformity with my earnest expectation (see, regarding , on Rom 8:19 ) and my hope , that I, etc. (object of the earnest expectation and hope). Others take as argumentative (Vatablus, Estius, Matthies); but by this interpretation the . . . . . seems, after the already expressed, to be an addition for which there is no motive, and the flow of the discourse is interrupted. No, when Paul says with . . . what it is that he earnestly expects and hopes (comp. Rom 8:20 f.), he thereby supplies the precise definition of the former merely general expression .
This is neither clumsy nor unsuited to the meaning of ., as Hofmann thinks, who goes back with to the far distant , and finds it convenient to co-ordinate it with the first . Paul would have made this alleged conjunction convenient and at the same time intelligible, only in the event of his having written .
] that I shall in no point (2Co 6:3 ; 2Co 7:9 ; Jas 1:4 ), in no respect, be put to shame; that is, in no respect will a result ensue tending to my shame, a result which would expose me to the reproach of having failed to accomplish my destiny (comp. the sequel). Comp. on , 2Co 10:8 , 1Jn 2:28 , and the passages of the LXX. in Schleusner, I. p. 98 f.; also Xen. Cyr . vi. 4. 6; Plut. Mor . p. 1118 E. Matthies understands it differently: “in nothing shall I show myself shamefaced and fearful; ” comp. van Hengel: “pudore confusus ab officio deflectam. ” But the context, in which Paul desires to explain more in detail (comp. Phi 1:21 ) the words , Phi 1:19 , will not harmonize with any other than the above-named purely passive interpretation; not even with the sense that Paul would not “ stand disgraced” (Weiss, comp. Huther), that is, be found unfaithful to his office, or deficient in the discharge of its duties to the glorifying of Christ. The connection requires a description, not of Paul’s behaviour , but of the fate in which the of Phi 1:19 would issue for him. Hoelemann takes as masculine , of the preachers described in Phi 1:15 ff., who in their ministry, though actuated by such various motives, “ita esse versaturos, ut inde non oriatur, de quo erubescat et doleat quum ipse, tum etiam in re sua quasi Christus.” This interpretation is opposed both by the context, which from Phi 1:18 onwards brings forward no persons at all; and also by the sense itself, because Paul, thus understood, would be made to express a confidence in the labours of those teachers which, as regards the malicious portion of them (Phi 1:17 , comp. Phi 1:15 ), would not be befitting. The of the apostle was indeed the very object which they had in view; but, he means to say, , , Chrysostom.
. . .] the contrast to ; for the apostle can receive no greater honour and triumph (the opposite to the ) than to be made the instrument of glorifying Christ (Phi 3:7 f.): but with all freeness, as always, so also now, Christ will be magnified in my body .
.] corresponds to the previous , so that every kind of freeness, which is no way restrained or limited (comp Act 4:29 ; Act 28:31 ; 2Co 3:12 ), is meant, which amounts substantially to the idea, “une pleine libert” (Rilliet and older expositors); comp. Wunder, ad Soph. Phil . 141 f. The subject of the freeness is Paul himself , inasmuch as it was in his body that the fearless glorifying of Christ was to be manifested (see below); but he expresses himself in the passive ( ) and not in the active , because, in the feeling of his being the organ of divine working, the (Phi 1:19 ) governs his conceptions and determines his expression. Hofmann’s view, that . . means “in full publicity ,” as an unmistakeable fact before the eyes of all, is linguistically erroneous. See, in opposition to it, on Col 2:15 .
] so that the present circumstances, however inimical they are in part towards me (Phi 1:15-18 ), will therefore bring about no other result than this most happy one for me, which has always taken place.
] instead of saying: , he says: in my body , because the decision was now close at hand, whether his body should remain alive or be put to death. But whichever of these possible alternatives should come to pass, he earnestly expected and hoped that the glory of Christ would be thereby secured ( ), in so far, namely, as through his remaining in the body his apostolic labours would be continued to the glory of Christ, and by the slaying of his body there would take place, not the mere closing of his witness for Christ, as Hofmann, in opposition to the text (Phi 1:21-23 ), refines away this point, but his union with Christ. Thus, therefore, he will not be put to shame even by his death; but, on the contrary, Christ will be freely glorified by it, namely, practically glorified, inasmuch as Paul, conscious of the great gain which he shall acquire through death (Phi 1:21 ), will with unwavering joyfulness with the frank joyful courage of the martyr who is being perfected die to the glorifying of Christ . Comp. Joh 21:19 . In any case, accordingly, the result must ensue, that in his body , just as it has always hitherto been the living personal instrument of Christ’s glory, now also the free glorification of Christ shall be made manifest, whether this result be secured through its being preserved alive or being slain; “nam et corpus loquitur et corpus moritur ,” Grotius. Hoelemann erroneously refers . to the bold preaching of the various teachers described in Phi 1:15-18 , from which now, as always, the glory of Christ shall result; and that indeed, through the influence which such a fearless working would have on the fate of the apostle, in his body , whether Christ grant to him a longer course of life or death, in either of which cases the Lord will manifest Himself to him as augustissimum auxiliatorem . But against this view it may be urged, that does not refer to the teachers (see above); that is the contrast to , so that the subject of the latter must be also the subject of the former; and lastly, that Paul would thus be made to say that the fearless working of others had always shown forth Christ’s honour in his body , an expression which, as regards the last point, might be suited to the present position of the apostle, but not to the . Rilliet takes not in the sense of praising (Luk 1:46 ; Act 5:13 ; Act 10:46 ; Act 19:17 ; Thuc. viii. 81; Xen. Hell . vii. 1. 13), but in the material signification of grandir (Mat 23:5 ; Luk 1:58 ; 2Co 10:15 ), making it apply to the mental indwelling of Christ (Gal 2:20 ; Rom 8:10 ; Gal 4:19 ); so that Paul is made to hope that Christ may grow ever more and more in him, that is, may more and more reveal Himself as the principle of his life, and that this growth will be perfected whether he himself live or die. But would be an inappropriate definition of this idea; and would also be inappropriate , as if Christ would have, even by the apostle’s death , to grow in his body; lastly, neither the foregoing nor the subsequent context points to the peculiar mystical idea of a growth of Christ in the human body; while the similar idea in Gal 4:19 is there very peculiarly and clearly suggested by the context .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2139
CHRIST MAGNIFIED IN OUR BODY
Php 1:20. Christ shall be magnified in my body, whether it be by life, or by death.
WHILST the great mass of mankind, like a ship driven with fierce winds and tossed upon tempestuous waves, are uncertain what may be the event of their trials, the true Christian is like a ship at anchor: he beholds the storm, but defies its power: he knows that every effort, either of men or devils, to destroy him, shall issue in his own welfare, and in their confusion. St. Paul was in prison at Rome, uncertain whether he should be set at liberty or put to death. He had adversaries also amongst the professed followers of Christ, who laboured to increase his affliction, by weakening his influence in the Church, and drawing away his converts to their own party. But he knew, that the more his afflictions abounded, the more were the prayers of Gods people offered up on his behalf, and the more would a supply of the Spirit of Jesus Christ be poured out upon him. He was therefore satisfied, that, however matters might terminate with respect to temporal deliverance, they would issue in his final salvation; and that he should be so strengthened from above, as never to be ashamed of his profession, but rather that, as in past times, so to the latest hour of his existence, Christ should be magnified in his body, whether it were by life or by death.
This expression is very singular, and deserves more than ordinary attention. We propose therefore to consider.
I.
In what sense Christ may be magnified in our body
We may easily conceive that Christ should be served, or honoured by us; but how can he be magnified? Can we add any thing to his essential dignity? No; he is God over all, blessed for evermore. Can we add to his mediatorial honours? No; we cannot augment his kingly power, or give virtue to his priestly sacrifice, or enlarge his influence as the great Prophet of the Church. Can we add to the glory that he possesses in heaven? No; the angels and glorified saints are already glorifying him, day and night, with all their faculties and all their powers. Surely then (it may be said) this is a proud, if not a blasphemous expression. No; we must not so hastily condemn an inspired Apostle. You ask then, How can we magnify Christ? We answer, that he may be magnified by us both in word and deed: O magnify the Lord with me, says the Psalmist, and let us exalt his name together. This shews what may be done by our voices: and as to our actions, we may be said to magnify him, when in our conduct we set forth,
1.
The purity of his law
[It is not only in bearing one anothers burthens, but in obeying all the precepts of the Gospel, that we are to fulfil the law of Christ. Now the extent of this law is not in any degree imagined by the world at large: they have no idea of the motives, the principles, the conduct which the Christian code inculcates. But when a child of God is enabled to act up to his profession, he shews to all around him the beauty of holiness: he commends to them the law which he obeys: he constrains them to see and acknowledge its transcendent excellence: and in advancing thus the honour of the law, he honours also the Lawgiver: In adorning the doctrine of God our Saviour, he adorns and magnifies the Saviour himself.]
2.
The perfection of his character
[The Christian follows the steps of his Divine Master, and endeavours to walk as he walked. Now if his path be luminous, what must that of the Lord Jesus have been? The most eminent of our fallen race was no more in comparison of him, than a twinkling star (I should rather say, a glow-worm) in comparison of the meridian sun. If therefore the effulgence of a poor and sinful creature like ourselves be such as to attract the admiration of all that behold it, much more must the splendour of Emmanuels holiness exceed in glory; insomuch that the attainments of Paul himself have no glory by reason of his glory that excelleth.]
3.
The blessedness of his service
[If we see a person grudging every labour that be performs, we naturally conclude that his task is irksome, and that the master whom he serves is not (in his esteem at least) worthy of any high regard. But if we behold a person straining every nerve, and exerting himself day and night in the most arduous services, and, after all, complaining only that he cannot perform one half of what he wishes to do for his master, we conclude, of course, that he loves both his work, and his master too. When therefore we behold an exemplary and laborious Christian devoting all his powers to the service of his God, and all the while taking shame to himself as an unprofitable servant, we are constrained to say, that (in his eyes at least) his Lord is worthy of all honour, and the work in which he is engaged is perfect freedom. The devotedness of the servant is a high and public commendation of his Lord.]
4.
The power of his grace
[It is to this chiefly that the Apostle refers: and it is by a display of this that Christ is chiefly magnified. A river flowing with a rapid and majestic current to the sea, would defy the efforts of the whole world to turn it back again to its source; yet by the returning tide it is not only arrested in its course, but driven up again with equal rapidity towards the fountain-head. It is thus that a sinner, when rushing with the whole current of his affections towards this present world, is stopped in his career of sin, and turned back with an irresistible impulse towards high and heavenly things. Let men, yea, let all the angels in heaven, attempt to effect this change, and their united efforts would be in vain. Who then that witnesses this change, and beholds the believers victories over sin and Satan, and his progressive advancement in the ways of holiness, must not adore that power by which so great a miracle is wrought? In this Christ is indeed magnified: the exceeding greatness of his power is made known; and the sufficiency of his grace is incontrovertibly established.]
Let us now proceed to inquire,
II.
By what means Christ may be magnified in our body
St. Paul knew not whether his present imprisonment would issue in life or death: but in either case he hoped and expected that Christ would be magnified in his body; that is, either by the renewed services of his body, or its protracted sufferings unto death. In order then to magnify Christ in our body, we must,
1.
Use our body as an instrument to fulfil his will
[The Apostle was a fit pattern for us. Were his feet at liberty? he travelled from Judea round about into Illyricum, that he might carry to heathen nations the glad tidings of the Gospel. Were his hands at liberty? he worked by night, that he might be able to preach by day. Was his tongue at liberty? he preached Christ incessantly, and encouraged all to put their trust in him. It is thus that we also should act. We are not indeed called to execute like him the apostolic office, and, consequently, not to tread precisely in the Apostles steps: but we are called to walk in the same spirit, and to employ all the faculties of our body in the same manner. We should yield all our members instruments of righteousness unto God. We should consider our eyes, our ears, and all our powers, as consecrated to him, and to be used for him. And though our sphere may be very contracted, yet may every one of us find abundant scope for the exercise of piety and benevolence, if we will only put forth the powers that we have, and embrace the opportunities that are afforded us. Dorcas was limited in her means of doing good; yet were her exertions so great, that the whole Church at Joppa wept and deplored her loss: and we also may endear ourselves to multitudes, and greatly magnify the Lord, if in our respective places we improve the talents committed to our care.]
2.
Endure cheerfully whatever we may be called to suffer for his sake
[There is a kind of suffering which we should account no suffering at all: we should mortify our earthly members, and crucify the flesh with its affections and lusts, and cut off the right hand, or pluck out the right eye, that is an occasion of offence to us. But there are other sufferings, which though we may deprecate, we must expect and submit to, saying, Not my will, but thine be done. Reproaches, persecutions, imprisonments, and death, are, more or less, the portion of all who follow Christ. Doubtless they are not pleasing to flesh and blood: yet, as they may be the means of displaying the power and grace of Christ, we may not only bear them, but even take pleasure in them. St. Paul cheerfully submitted to them in this view: We bear about, says he, in our body the dying of the Lord Jesus, that the life also of Jesus might be manifest in our body [Note: 2Co 4:10-11.]: and, to manifest the importance of that thought, he repeats it almost in the same words in the very next verse. Let us meet our trials in the same way; and then, as he has told us, His strength shall be perfected in our weakness, and His name be magnified in our obedience.]
Address
1.
The self-indulging world
[You seem to think your body made only that you might adorn, pamper, and gratify it. What resemblance then have you to the Apostle? Till you know the true use of the body, and employ it in its only legitimate exercises, you have no pretensions to the Christian character [Note: Dan 5:23 and 1Co 6:19-20.].]
2.
The inactive professor
[St. Paul intimates that there is but one alternative; you will either be ashamed, or magnify Christ with your body: if by any considerations you are deterred from glorifying Christ, you so far renounce all your principles, professions, and expectations: but if you value Christ as you ought, you will live and die for him. Judge which is better for yourselves, and more suitable to your obligations to him.]
3.
The advancing Christian
[What a noble ambition is yours [Note: 2Th 1:11-12.]! You are not contented to serve or enjoy Christ, but must also magnify him. Go on; and he will soon make your vile body like unto his glorious body in a better world: and whatever others may be, you shall not be ashamed before him at his coming.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 20. According to my earnest ] , St Paul stood as it were on tiptoes to see which way he might best glorify God by life or by death.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] according to (for it is ‘ our confidence , which hath great recompense of reward,’ Heb 10:35 f.) my expectation (not, ‘ earnest expectation,’ which never seems to be the sense of in composition: still less is superfluous: but signifies to ‘attend,’ ‘look out’ ( (‘ observare’ ), Thl. ad loc.); and adds the signification of ‘ from a particular position ,’ or better still that of exhaustion, ‘look out until it be fulfilled ,’ as in ‘ ex pectare,’ , , &c. See the word thoroughly discussed the Fritzschiorum Opuscula, p. 150 ff.) and hope that (Est., al., take argumentatively, because : but thus the expectation and hope will have no explanation, and the flow of the sentence will be broken) in nothing (in no point, no particular, see ref. It should be kept quite indefinite, not specified as Chrys. ( ). ‘ In none ’ (of those to whom the Gospel is preached) as Hoelemann, is beside the purpose no persons are adduced, but only the most general considerations) I shall be ashamed (general: have reason to take shame for my work for God, or His work in me), but (on the contrary: but perhaps after the this need not be pressed) in all (as contrasted with above) boldness (contrast to shame : boldness on my part , seeing that life or death are both alike glorious for me and thus I, my body, the passive instrument in which Christ is glorified, shall any-how be bold and of good cheer in this His glorification of Himself in me) as always, now also (that I am in the situation described above, Php 1:17 ) Christ shall be magnified ( , Thdrt.: by His Kingdom being spread among men. So Ellicott, saying rightly that it is more than ‘ praised ,’ as in my earlier editions) in my body ( my body being the subject of life or death , in the occurrence of either of which he would not be ashamed, the one bringing active service for Christ, the other union with Him in heaven, Phi 1:21 ff.), either by (means of) life or by (means of) death .
Fuente: Henry Alford’s Greek Testament
Phi 1:20 . . The concentrated intense hope which ignores other interests ( ), and strains forward as with outstretched head ( , ). Cf. Rom 8:19 , . The verb is found in Polyb., Plut., Joseph., Aquila. . very probably refers, in the main, to his own conduct, the danger of denying his Lord under stress of hardships, but there is also involved the thought of Christ’s treatment of him. This gives the true antithesis to . . We are inclined to believe that . has its literal meaning, boldness of speech, for he has before him the danger of denying Christ. Of course there is implied the idea of courage in his whole bearing. The word is typical of the attitude of the early Christians. . His trial is in process. . . There is some force in Meyer’s suggestion that passive verbs are used here because Paul feels himself the organ of Divine working. . “In my person.” . in Paul is always a colourless word, the organ of the or the , and taking its character from its constituting principle. If he lives, it will be for the service of Christ, which is the highest honour he can pay his Lord. If he has to die, then his readiness to endure death and his calm courage in enduring will be the most eloquent testimony to the worth of his Lord.
Fuente: The Expositors Greek Testament by Robertson
According to. App-104.
earnest expectation. See Rom 8:19.
nothing. Greek. oudeis.
ashamed. See 2Co 10:8.
with. App-104.
boldness. Greek. parrhesia. See Joh 7:4.
life. App-170.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] according to (for it is our confidence, which hath great recompense of reward, Heb 10:35 f.) my expectation (not, earnest expectation, which never seems to be the sense of in composition: still less is superfluous: but signifies to attend, look out-( (observare), Thl. ad loc.); and adds the signification of from a particular position, or better still that of exhaustion, look out until it be fulfilled,-as in expectare, , , &c. See the word thoroughly discussed the Fritzschiorum Opuscula, p. 150 ff.) and hope that (Est., al., take argumentatively, because: but thus the expectation and hope will have no explanation, and the flow of the sentence will be broken) in nothing (in no point, no particular, see ref. It should be kept quite indefinite, not specified as Chrys. ( ). In none (of those to whom the Gospel is preached) as Hoelemann, is beside the purpose-no persons are adduced, but only the most general considerations) I shall be ashamed (general: have reason to take shame for my work for God, or His work in me), but (on the contrary: but perhaps after the this need not be pressed) in all (as contrasted with above) boldness (contrast to shame:-boldness on my part, seeing that life or death are both alike glorious for me-and thus I, my body, the passive instrument in which Christ is glorified, shall any-how be bold and of good cheer in this His glorification of Himself in me) as always, now also (that I am in the situation described above, Php 1:17) Christ shall be magnified ( , Thdrt.: by His Kingdom being spread among men. So Ellicott, saying rightly that it is more than praised, as in my earlier editions) in my body (my body being the subject of life or death,-in the occurrence of either of which he would not be ashamed, the one bringing active service for Christ, the other union with Him in heaven, Php 1:21 ff.), either by (means of) life or by (means of) death.
Fuente: The Greek Testament
Php 1:20. , , in nothing shall I be ashamed, but in all boldness Christ shall be magnified) He removes the ignominy from himself: he ascribes the boldness to himself, the glory to Christ.-, in my body) in bonds.- , , whether by life or by death) The disjunction follows, Php 1:21-22. In what way soever it shall fall out, says he, it will be well. I cannot lose. Paul himself was ignorant what would be the issue; for the apostles were not omniscient, but rather in what referred to themselves they were exercised [disciplined] by faith and patience.
Fuente: Gnomon of the New Testament
Php 1:20
Php 1:20
according to my earnest expectation and hope,-[Paul has two things in mind-the preaching of the gospel and his own salvation. In reference to the former, he is earnestly expectant that he shall never be put to shame by the opposition of his adversaries. This feeling enabled him to rejoice in the midst of all their envy and strife. His hope looks on to his own salvation. But he enjoys both these. He awaits the future both of his work on earth and of his call to heaven without fear. Whatever the crisis might be, he looked eagerly for it]
that in nothing shall I be put to shame,-[He used the phrase elsewhere with special reference to the shame which comes from hopes disappointed and professions unfulfilled. (2Co 7:14; 2Co 9:14; 2Co 10:8; Rom 9:33; 1Pe 2:6). He says: Hope putteth not to shame. (Rom 5:5). So probably here; he trusts that in the hour of trial the confidence which he had felt and of which he said: I can do all things in him that strengtheneth me (Php 4:13), may not come to shameful failure, but magnify Christ in all boldness of speech.]
but that with all boldness,-[The peculiar boldness was the freedom of speech. It was a favorite word for the free preaching of the apostles (Act 4:13; Act 4:29; Act 14:3; Act 18:26), such boldness could only be the quality of one whose work had not been frustrated, but to whom the Lord had constantly witnessed to Paul.]
as always, so now also Christ shall be magnified-Here Paul changes the form of his speech, and puts forward that for which he constantly labored-that Christ may be magnified.
in my body,-The body is the spirits vehicle and implement in action on others. The impression made upon others, whether by life, or by death, would have to be effected bodily by doing or suffering. [The phrase is no doubt suggested by the idea of death-the death of a martyr in bodily torture or shame. The same idea is suggested in the following: Always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body. (2Co 4:10). But while the word flesh is sometimes used in the New Testament in a bad sense, the body is always regarded as that in which we may glorify God (1Co 6:20) in word and deed. In the passage before us, the whole idea is of Christ in him; hence the body is spoken of simply as the tabernacle of the dwelling presence of Christ and devoted only to magnify him.]
whether by life, or by death.-He was ready to live or die as would best magnify and honor Jesus Christ. He had drunk into the spirit of Christ so deeply that he was ready to die to honor him and save his fellow men. [We gather from this, and from 2: 23, that the epistle was written at a time of special suspense and uncertainty, regarding what might be the decision of the court in his case.]
Fuente: Old and New Testaments Restoration Commentary
earnest: Psa 62:5, Pro 10:28, Pro 23:18, Rom 8:19
in nothing: Psa 25:2, Psa 119:80, Psa 119:116, Isa 45:17, Isa 50:7, Isa 54:4, Rom 5:5, Rom 9:33, 2Co 7:14, 2Co 10:8, Eph 6:19, Eph 6:20, 1Pe 4:16, 1Jo 2:28
with: Phi 1:14, 2Co 2:14-16
Christ: Phi 2:17, Rom 6:13, Rom 6:19, Rom 12:1, 1Co 6:20, 1Co 7:34, 2Co 5:15, 1Th 5:23
whether: Phi 1:23, Phi 1:24, Joh 12:27, Joh 12:28, Joh 21:19, Act 20:24, Act 21:13, Rom 14:7-9, 1Co 15:31, 2Co 4:10, Col 1:24, 2Ti 4:6, 2Ti 4:7, 2Pe 1:12-15
Reciprocal: Lev 8:23 – Moses took Lev 14:14 – General Num 11:15 – kill me Jos 3:7 – magnify thee 2Sa 19:30 – Yea Psa 34:3 – magnify Psa 119:46 – will not Psa 137:6 – if I prefer Son 8:6 – love Dan 3:28 – yielded Dan 6:10 – as he Zec 9:5 – for Mat 10:39 – General Joh 11:4 – that Joh 14:15 – General Joh 17:10 – and I Joh 17:15 – take Act 19:17 – the name Act 25:12 – unto Caesar shalt Rom 8:38 – that 1Co 9:15 – for 1Co 13:3 – though I give 2Co 1:5 – as 2Co 3:12 – plainness 2Co 5:8 – and willing 2Co 7:4 – my boldness 2Co 7:7 – earnest Gal 6:14 – the world Phi 1:21 – to live Phi 2:21 – the Phi 2:30 – nigh 2Ti 1:12 – I am
Fuente: The Treasury of Scripture Knowledge
(Php 1:20.) , -According to my firm expectation and hope, that in nothing I shall be ashamed. The preposition is in connection with of the preceding verse. My knowledge that it shall issue in my salvation, is based upon, or rather is in accordance with, my expectation and hope. The two nouns, and , have much the same signification, only the latter has a meaning in advance of the former-hope being surer than expectation- and having in it a deeper conviction of certainty, or resting itself on a surer foundation. The view of Bretschneider, sub voce, is the reverse, but wrong. Hope is expectation combined with assurance. The noun is found in Rom 8:19. Its composition has been variously resolved; most probably it is , the head, and , to observe. It is, according to the Etymologicum Magnum, , or as OEcumenius describes it here, as . The preposition is not, as some say, meaningless or quiescent; but it is not properly intensive; rather, as Ellicott says, it is local. It marks the point from which one looks out, or the place whence the thing expected is to come; and the additional idea is to look out, or continue to look out, till the thing looked for comes out of its place. The notion is, therefore, more that of continuance than earnestness, though certainly a persistent look will deepen into an earnest one. The word is well discussed in that family production, Fritzschiorum Opuscula, p. 150. The apostle did not speak at random, or from any vague and dreamy anticipations. He felt that he was warranted so to write. And what he had referred to was not something in which he had little interest, something which might happen in the course of events, but towards which he was indifferent. He was tremblingly alive to the result, and his soul was set upon it.
The next clause tells the personal object of his hope- that in nothing I shall be ashamed. It is wrong on the part of Estius and Matthies to render , for, or because, as if the clause were confirmative. The introduces the object of hope; but with the other view the expectation and hope would refer vaguely to the preceding verse. The verb represents the Heb. , H1017 in the Septuagint. Psa 34:4; Psa 69:3; 2Co 10:8; 1Jn 2:28. The apostle does not mean to say, that in nothing should he be put out, as the common phrase is, or made to appear abashed and terrified. This is the view of Matthies and van Hengel, the latter of whom gives it as, ut in nulla re ab officio deflectam. A different view is held by Chrysostom, who has these words, Whatever happens, I shall not be ashamed, i.e. they will not obtain the mastery over me. They, forsooth, expected to catch Paul in this snare, and to quench the freedom of the gospel. This view is too restricted, for the apostle says, , in nothing, not simply in living and preaching. The idea is not that shame would fall upon him principally if he died, or ceased to speak with boldness. The pronoun is neuter, and does not refer either to the Philippians, as if he were saying, in none of you I shall be ashamed, or to those preaching Christ at Rome, as if he meant to affirm, in none of them shall I be ashamed. In nothing, says the apostle, shall I feel ashamed. He should preserve his trust and confidence; no feeling of disgrace or disappointment should creep over him. He should maintain his erectness of spirit, and not hang his head like one who had come short of his end, or had been the victim of vain expectations. The verb is in virtual contrast with . He felt assured that neither in this hope nor any other should he be ashamed. His state of mind was such, that no emotion of shame could come near him. Christ’s work was doing in the meantime, and in that he rejoiced, no matter what the motive that led to it; and though he was a fettered prisoner, and his enemies might be traducing him, yet he was assured that now, as heretofore, heshould not be brought into shame, as if his life had been a failure; for, should he live, Christ should be glorified; and should he die, the same result would equally happen. And he speaks now in a more positive tone-
-but with all boldness, as always and now, Christ shall be magnified in my body. Shame is the contrast of boldness, for he who feels ashamed is a coward. is in antithesis to . He had been bold in days gone by, in crises which had passed away; and as it had been always, so it would be now- . What the apostle expected and hoped was, that Christ should be magnified in his body. The verb is to make or declare great, and often in the sense of praise; for praise is the laudatory expression of the divine greatness. It tells how great He is, or how great He has disclosed Himself to be. The meaning here is, that Christ should be evinced in His greatness-disclosed in His majesty. Rilliet takes the verb in the sense of grandir-se developper; the development of Christ within himself, in allusion to Gal 2:20; Gal 4:19. But, as has been well remarked by Wiesinger, the added words, , are fatal to this supposition. Nor is there any instance of the use of the term in such a personal sense. In Luk 1:58, it is said that the Lord made great His mercy-exhibited extraordinary kindness.
The next words are peculiar. The apostle does not say in me, but in my body- . The two forms of expression are not to be confounded. The following clause explains why terms so precise have been employed. Life and death are both predicated of the body; therefore he says, in my body-
-whether by life or by death. It is all one-whether he live or die, the magnifying of Christ is secured on either alternative. If he lived, he should yet labour for Christ; and if his life were cut short, Christ should be glorified in the courage of his martyrdom, and the entrance of the martyr to heaven. Come what may-the glorification of Christ-the highest aim of his heart is secured.
The apostle rejoiced that Christ was preached, no matter what might be the motive; and this prevailing emotion, he was assured, would result in salvation. He was confident that he should not be left in shame: for the glorification of Christ, the prime object of his existence, would be brought about in his body, whether he lived or whether he died. While one party preached Christ of love, in alliance with him, and in acknowledgment of his high position; and the other preached Christ of envy and self-seeking-supposing to add affliction to his bonds; in the midst of this turmoil, he was happy and contented. His trial was pending, and he felt that Christ would be glorified, whether he should be liberated from prison to preach again, or whether he should leave his cell only to be conducted to the block. If, in either case, Christ should be glorified, his salvation was a secure result. And he proceeds to prove what he has said of the magnification of Christ, whether by life or by death. For in either way it may happen-there may be two forms, but there is only one result.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:20. Earnest expectation is from one Greek word, and it means virtually the same as hope that is used here, except that it is a more intense word, implying some anxiety. The whole statement means that it is Paul’s earnest expectation and hope, etc. He means to conduct himself in such a way that he would have nothing of which to be ashamed. Instead, he is determined to continue his present boldness in preaching the Gospel, regardless of whether he was permitted to live, or would be put to death by his persecutors. By submitting his body to whatever his enemies might decree against him, whether it be life or death, he would be doing honor to Christ. Magnified is from MEGALUNO, and Thayer’s explanation of the word in this passage is that Christ would “get glory and praise” from the service that Paul’s body would be rendering by this devotion.
Fuente: Combined Bible Commentary
Php 1:20. According to my earnest expectation and hope. The apostle has two things in his mind
first, the preaching of the gospel of Christ; second, his own salvation. In reference to the former he is earnestly expectant that he shall never be put to shame by the opposition of his adversaries. This feeling makes him able to rejoice in the midst of all their envy and strife: his hope looks farther on, to his own salvation. But he enjoys both these. He awaits the future both of his work on earth and of his call to heaven without fear.
that in nothing shall I be put to shame. The only way in which the apostle could be put to shame was by the frustration of his labours and hopes. He knows in his heart in what spirit he has laboured, and so feels confidence in God that his labour will not have been in vain.
but that with all boldness. The peculiar boldness intimated in the original is freedom of speech. It is a favourite word for the free preaching of the first apostles (cf. Act 4:13; Act 4:29; Act 14:3; Act 18:26, etc.). Such boldness could only be the Quality of one whose work had not been frustrated, but to whom the Lord had constantly witnessed as He did to St. Paul.
as always. For since his conversion the apostle had never ceased to teach and preach.
so now also Christ shall be magnified in my body. We should naturally have expected some concluding sentence in which the apostle would speak of himself. That I shall not be put to shame, but that with all boldness I may speak. But here St. Paul changes the form of his speech, and puts forward only that for which he constantly laboured that Christ may be magnified. When he says in my body, he means, by all his powers, by everything that he can do or suffer in this present life.
whether by life or by death. In life the preaching of Christs gospel would be the means to St. Paul of magnifying Christ; by his death, if it came now at the hands of the Roman power, he would be as a victim offered up to Christ. Thus he speaks himself (2Ti 4:6), in that later imprisonment which was followed by his martyrdom: I am now ready to be offered.
Fuente: A Popular Commentary on the New Testament
Paul’s Eager Longing
He lived only to show forth the Savior. Paul could count death as gain because it would bring a long awaited reward of rest. In fact, in one letter he wrote, “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” He explained further that such knowledge made him “groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee” ( 2Co 5:1-8 ; 2Ti 4:6-8 ; Rev 14:13 ).
One has to know how to live to be able to die with the same assurance Paul expressed ( Php 1:21 ). He told the Galatian brethren, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” ( Gal 2:20 ).
Fuente: Gary Hampton Commentary on Selected Books
1:20 {6} 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.
(6) We must continue even to the end, with great confidence, having nothing before our eyes except for Christ’s glory alone, whether we live or die.
Fuente: Geneva Bible Notes
Paul did not want to feel ashamed when he stood before the Lord at His judgment seat (cf. 1Jn 2:28). The phrase "my earnest expectation and hope" is probably a hendiadys meaning "my hope-filled eager expectation" (NEB). Moreover he was confident that with the prayer support of the Philippians and the Holy Spirit’s enablement he would not. Nevertheless he felt the need for courage. After all, he still had to stand before Caesar and undergo a Roman trial. His greatest desire, however, was that he would continue to exalt Jesus Christ whether that meant that he live or die.
"The believer’s body is a ’lens’ that makes a ’little Christ’ look very big, and a ’distant Christ’ come very close." [Note: Wiersbe, 2:69.]
The use of the passive "be exalted" rather than the active "I exalt Christ" is unusual. It reflects Paul’s conviction that essentially the Christian life involves following the leading of God’s indwelling Spirit rather than seizing the initiative and doing things for God (cf. Gal 5:18).